Hecate, one of the most enigmatic figures of the ancient Greek pantheon, holds a special place in mythology and worship. This underworld goddess, frequently portrayed as having three heads or bodies, is intimately connected with magic, crossroads, and the netherworld. She is pre-eminently a Greek literary figure, stretching from Hesiod’s time to the very late Roman Empire, with the metamorphoses of her character in this period providing a rich diversity for study. She is first a helpful, kind deity (as in Hesiod’s Theogony); then (as in Apollonius’s Argonautica and in the Orphic poems) she becomes much darker, more dangerous, and more “magical,” if you will. Hecate’s elusive, manifold character and her association with many dimensions of ancient Greek religion and mysticism surely make her one of the most captivating figures for modern scholarly study.
One of the most intricate and multidimensional deities in the ancient Greek pantheon, Hecate presents a striking evolution in both her mythology and her worship. Her journey from a goddess who was good to a goddess who was dark seems an almost inevitable part of Hecate’s story. Far from being a straight line, though, her path is certainly a winding road that reflects ancient Greek society’s changing impressions and needs—from one era to another and even from one city-state to another.
Hesiod’s Theogony presents her as an ancient and important goddess. The poet describes her illustrious pedigree; she is the granddaughter of Phoebe and Caius, the powerful Titans. He devotes a long passage to her (verses 411-452), lavishing her with praise and detailing her extraordinary powers, which, he says, extend into all realms: earth, sea, and sky. Strikingly missing from this early depiction is any mention of Hecate’s dominion in the underworld, a realm with which she becomes associated later in Greek mythology. Hesiod’s fertile imagination and language create the image of a potent and dangerous goddess with the kind of shared authority that would make her an ideal multivalently represented deity.
One of the most interesting aspects of the evolution of Greek religion is the changing nature of their deities. Her transition from a beneficent goddess to a darker and more chthonic form is particularly intriguing. In the 5th century BC, she is increasingly portrayed as being not only with magic, but also with ghosts and the underworld; transformation that is strongly reflected in Attic tragedy and comedy. In Euripides’ Medea, for example, the protagonist invokes Hecate as the patroness of magicians, while in Aristophanes’ Wasps, the goddess has come to be associated with crossroads, and, apparently, has also snagged a hobby in night rituals.
The crossroads, where three roads meet, are especially significant to her. They are places of transition and mystery, perfect for magical workings and talking to the dead. Being the boss of these spaces, she got the title “Triodite,” which means “three roads.” She was often drawn or painted as having three heads or three bodies, each looking in a different direction.
From the Hellenistic era onward, the development of Hecate’s complex symbolism and associations advanced even further. By the time of the Roman period, they had become so intricate that their full explication would require far more space than we can here afford. Suffice it to say that magical texts of the period, such as the Greek Magical Papyri, show Hecate to be not just a powerful goddess but one with all but endless associations. She is identified or mixed with all sorts of other powerful deities, including Artemis, Persephone, and various goddesses of the Moon.
One of late antiquity’s most significant authors, Plutarch has a distinctly fascinating take on Hecate. The goddess pops up in several places across his oeuvre, from ritual to cosmic. Characterization of Hecate takes a sharp turn in Plutarch’s hands; under his pen, astral elements become prominent in and even essential to her nature (López-Carrasco, “The Conception of the Goddess Hecate in Plutarch”).
Hecate’s evolution from a beneficial goddess to a complex underworld power reflects some ancient Greek society’s diverse spiritual and religious needs. Her adaptability—and that of her various retinues and symbols—to the many roles required of her rendered this goddess a truly timeless and multidimensional deity whose influence over the many facets of human life stretched well beyond the borders of ancient Greece.
Worship and Rituals
Hecate held a unique and multifaceted position within the complex nature of ancient Greek and Roman religions, occupying a spot not only on the public stage but also in the private and magical world of her worshippers. She was not just a niche goddess but one of great importance and practicality, serving all manner of people throughout her long history—right up until modern times.
Sanctuaries for Hecate were often located in border areas. This was part of her job as a chthonic goddess. She was the guardian of transitions, of boundaries, and, after all, she was a border-crosser herself. A circular altar dedicated to Hecate was found in the enclosure of Apollo Delphinium at Miletus, dating from before 500 BC. That upright altar is the first and oldest piece of Hecate I know of.
In Athens, she received worship as “Epipyrgidia” at the entrance to the Acropolis, right next to Hermes Propylaeus. The location highlights Hecate’s role as protector of entrances and gates. At the same time, small altars and statues of the trimorphic Hecate (known as “hecateia”) stood in front of private residences and especially at crossroads.
One of the most important centers for her worship was in Lagina of Caria, near Stratonikeia. There, during the Hellenistic and Roman periods, she was venerated as a regional mother goddess. The sanctuary at Lagina housed an impressive temple with a relief frieze, where she was depicted in various mythological scenes.
The offerings and sacrifices made to Hecate were as strange as the goddess herself. In Athens, the evidence for her worship is particularly abundant and diverse. Among the foods favored by the goddess, the one that was most inauspicious was the fish that was served for her: the red mullet (trigla), which was normally avoided in other cults. We also hear of offerings of sacred cakes, which were ¾as the very word ‘sacred’ suggests¾further consecration of cult space and the establishment of relationship that was reinforced by communal consumption of the cakes.
Offering a puppy to Hecate was perhaps the most notorious form of sacrifice. This practice, found in different regions like Athens, Kolofona, Samothrace, and Thrace, was part of a dual procedure in which the act of killing had a purifying purpose and the flesh of the victim served as food for the goddess. Her connection with dogs was a potent part of her image, with these animals considered her companions in the nighttime world that was her domain.
An unusual tradition was the ‘Ekateria dinners,’ which were served at the crossroads every month at the new moon. These repasts included a variety of pastries, eggs, cheese, and dog meat and were intended for Hecate and her legion of spiritual companions.
Magic and the underworld have made her a key player in many magical rituals. When making magical scrolls or curses, it was common practice to call on Hecate along with other deities of the underworld, such as Hermes Chthonius, Earth Chthonia, and Persephone.
Small lead plates with engraved curses, called katadesms, provide a wealth of information about the magical use of Hecate. In a katadessmus from Hellenistic Athens, Hecate Chthonia is invoked “together with the furious Erinyes,” telling us much about her nature and function in magic. Hecate as she was understood then—with her terrifying and vengeful attributes—was a familiar presence in the magical practices of that time.
In magical practice, she was frequently identified or paired with other deities like Bavo, Brimo, and Selene. This blending of identities bolstered her power in the eyes of her magicians and worshipers.
The veneration and rites of Hecate make plain a goddess who spanned the realms of the living and the dead, bridging light with darkness, creating powerful protections, and, when so ordered, delivering potent destruction. The worship of Hecate was characterized by great complexity, but even more by great ambivalence. And why not? Hecate handled the rough stuff that governs our dangerous lives and the lives of those we love.
Her presence in art and literature
Art and literature represent its nature and evolution through the centuries. Early representations of Hecate differ greatly from modern interpretations, yet the figure remains one that holds fascination and even inspires awe among those who ponder its meaning.
Art’s representations of her mostly fall into two types: one-faced and three-faced. The earliest representation of the one-faced type is, perhaps, a clay statuette of Hecate seated and probably dating to the late 6th century BC, which was dedicated to her by Aegon.
Beginning around 430 BC, the goddess of the crossroads is frequently portrayed as a standing female figure with three heads or bodies, each representing one of the three ways to go at the crossroads. The three-headed variant of Hecate is said to be the invention of Alcamenes. She is almost always shown with a divine headdress (called a “polo”) and holding a torch in either hand, and sometimes appears with a whole bunch of other attributes, including a sword, snakes, branches, flowers, and a pomegranate.
On the Altar of Zeus in Pergamum, a prominent figure is Hecate, crafting a scene in which she and her dog take on a serpentine giant. This representation emphasizes the goddess’s “triple nature,” as she is depicted with three heads and three pairs of arms. Another exceptional portrayal of Hecate appears with Artemis in a crater where Hecate looks quite different, even as she remains a vital part of the action being depicted. In this case, Hecate leaps into the scene, exhorting the frenzied dogs of Aktaeon.
The goddess Hecate appears in many kinds of ancient Greek literature, from lyric poetry to drama. In the tragedies of Aeschylus, when the title “Hecate” appears, it is in reference to Artemis, who is in turn related to Hecate, that is, with respect to matters of childbirth and young animals. Meanwhile, in Euripides’ Medea, the lead character calls upon Hecate, reinforcing the long-standing link between the goddess and magic.
The triform goddess had been tried by ancient Greek writers to be conveyed verbally in the comedy of Charicles, who humorously invokes Hecate as “Despina Hecate of the three ways, of the triple form, of the triple face, fascinated by the triple fish [barbel].”
The Eleusinian myth and cult are notably marked by her presence. In Homer’s Hymn to Demeter, Hecate helps Demeter in her search for Persephone and, after the mother/daughter reunion, becomes “minister and attendant” to the Daughter. Attic potters included Hecate in their versions of the return of Koris and the mission of Triptolemus.
Its influence extends beyond antiquity, leaving an indelible imprint on modern culture. In literature, she continues to inspire writers and poets. Her dark nature and her connection to magic make her a popular figure in fantasy and horror novels.
In modern pagan and neo-pagan practices, Hecate occupies an important place. Many consider her the protector of witches and wizards, while others revere her as the goddess of transitions and boundaries. The complexity of her character allows for a variety of interpretations and approaches in modern worship.
Her iconography has also influenced modern art and design. Her trimorphic imagery remains a powerful symbol, often used in works exploring themes of transformation, mystery and power.
In academia, the study of Hecate continues to attract the interest of researchers. As López-Carrasco notes, the evolution of the understanding of it from Hesiod to Plutarch and beyond is a fascinating field of research, revealing valuable insights into changing religious perceptions in the ancient world (López-Carrasco).
The legacy of Hecate in modern times demonstrates its timeless fascination. As a symbol of transformation, mystery and power, she continues to challenge and inspire, reminding us of our ongoing relationship with ancient mythologies and man’s perpetual quest to understand the dark and mysterious aspects of existence.
The exploration of Hecate reveals a deity that transcends the conventional boundaries of Greek mythology. From her initial appearance as a beneficent goddess in Hesiod, to her transformation into a chthonic power and protector of magic, Hecate reflects the changing spiritual needs of ancient society. Her trimorphic nature and her association with crossroads underline her role as a mediator between worlds. Her worship, ranging from public ceremonies to secret magical practices, reveals the complexity of ancient religious thought. Hecate’s timeless fascination, which extends into modern times, demonstrates man’s continuing need to understand and appease the dark forces that govern life and death.
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Bibliography
- López-Carrasco, N. “Hecate in Plutarch.” Oxford Research Encyclopedia of Classics, 2018. hecate in Plutarch.
- López-Carrasco, N. “The Conception of the Goddess Hecate in Plutarch.” Riuma, 2018. the Conception of the Goddess Hecate in Plutarch.
- Carrasco, N. L. “Plutarch’s Religious Landscapes.” 2021. plutarch’s Religious Landscapes.
