Hecate is one of the lesser-known but intriguing goddesses of the Greek pantheon. She is the daughter of Perses and Asteria and the only Titan to maintain her power under the reign of Zeus. Hecate’s influence stretches across the sky, earth, seas, and the underworld. Despite the scarcity of myths surrounding her, the tales that do exist offer significant insights into her areas of influence.
During the Roman era, many of her attributes became associated with the underworld, although she also had dominion over elements that connected her to the light. Hecate’s extensive powers were later integrated into the attributes of other deities. She had the ability to bestow wealth and blessings on her followers but could also withhold these gifts if she felt inadequately worshipped. This article delves into Hecate’s origins, attributes, and symbols.
The Origins of Hecate
Classical scholars have long debated the origins of Hecate’s worship in Ancient Greece. Some believe her worship has pre-Greek roots, while others suggest it began in Thrace. A prevalent theory is that Hecate was incorporated into Greek religion from the Carians in Asia Minor. Scholars argue that the goddess entered Greece during the Archaic age, as evidenced by numerous cult sites dedicated to her in Caria, with the most notable being in Lagina. However, the relatively late dates of these Anatolian cult sites lead some classicists to dismiss an Anatolian origin.
Hecate first appears in ancient literature in Hesiod’s “Theogony” from the 7th century BCE, where he mentions her parentage and role in the Gigantomachy, particularly her slaying of Clytius. However, she is notably absent from the Homeric epics.
One of Hecate’s most renowned literary appearances is in the “Homeric Hymn to Demeter.” In this hymn, Hecate and the sun god, Hyperion, hear Persephone’s cries when Hades abducts her. After Demeter searches for her daughter for nine days, Hecate approaches her on the tenth day with a torch in hand. She informs Demeter of what she has heard, though she does not know the identity of Persephone’s abductor. When Persephone is finally reunited with Demeter, Hecate warmly embraces the girl and becomes her companion in the underworld during her annual return to Hades. A common iconographic depiction of this myth shows Hecate carrying a torch.
Hecate’s Divine Duties
Hecate’s divine responsibilities were extensive in Ancient Greek religion. She was primarily known as the goddess of magic, witchcraft, the night, light, ghosts, necromancy, and the moon. Additionally, she was revered as the goddess and protector of the household (oikos) and entranceways.
As a triple-goddess, Hecate was closely associated with crossroads and was seen as a liminal deity who could easily traverse between the underworld and the physical world. This ability to move between realms stemmed from her unique parentage and mythology, which allowed her to transition from her role as a Titan to that of a goddess. Her liminality is reflected in her epithets and cult titles such as Enodia (on the way), Trodia (frequenter of the crossroads), and Propylaia (of the gates).
By the first century CE, Hecate’s association with magic and witchcraft was firmly established, as evidenced in Lucan’s “Pharsalia.” In this work, the witch Erichtho invokes Persephone as the lowest aspect of Hecate, portraying her with hag-like characteristics.
Hecate’s entourage included the Lampades, nymphs of the underworld, and ghosts. According to mythology, the Lampades were a gift from Zeus in gratitude for her loyalty during the Titanomachy. These nymphs carried torches and accompanied Hecate on her nocturnal journeys, illuminating her path through the darkness.
Depictions of the Goddess Hecate
Hecate was frequently depicted in Greek pottery as a solitary figure, often adorned in a long robe and holding burning torches. These torches symbolized her role as a guide through the night and the underworld. Statues of the torch-bearing goddess, known as Hecataea, were commonly placed at crossroads and doorways, emphasizing her protective and liminal roles. Over time, Hecate’s most iconic representation evolved into a triple-formed goddess, with each of the three forms facing a different direction at a crossroads.
In some artistic representations, Hecate is shown surrounded by the Graces, who are depicted dancing around her, as seen in certain votive offerings. In other portrayals, she is accompanied by a pack of dogs, highlighting her connection to the animal world. According to Pausanias, the sculptor Alcamenes was the first to create a triple-form representation of Hecate in the 5th century BCE. This depiction of Hecate as trimorphic can also be seen on the famous Pergamon Altar (c. 2nd century BCE), where she is shown attacking a serpent-like giant with the aid of a dog.
Throughout antiquity, Hecate’s triple form was typically portrayed as three distinct bodies around a central column. However, in later periods, this evolved into a single goddess with three heads. Esoteric literature from this time describes Hecate as having three heads – one of a dog, one of a snake, and one of a horse, each symbolizing different aspects of her nature. Hecate was also frequently identified with various goddesses from surrounding pantheons, further illustrating her multifaceted character.
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The name Hecate, or Ἑκάτη, means “worker from afar” derived from the Greek word “hekatos.” The masculine form, Hekatos, is a common epithet for Apollo. Scholars believe this connection links Hecate to Artemis, a goddess with similar domains of influence. Both goddesses are often depicted in similar ways, wearing hunting boots, carrying torches, and accompanied by dogs. This conflation of Hecate and Artemis can be seen in Aeschylus’ “Suppliants,” where they are invoked as a dual goddess by the chorus, and again in Aristophanes’ “Frogs,” where Aeschylus calls upon them as one entity.
In the Roman era, Hecate was merged with the goddesses Artemis and Selene, particularly in Roman poetry. This amalgamation is reflected in her Roman name, Trivia. Roman poets reinforced Hecate’s trimorphic depictions by referring to her as Hecate-Selene and similar variations. The poet Seneca frequently linked Hecate with her lunar counterparts and even connected the sorceress Medea to the goddess.
Early ancient sources often associated Hecate with Iphigenia, the daughter of Agamemnon. According to Pausanias, Hesiod suggested that Iphigenia was not sacrificed but transformed into Hecate by Artemis. This identification sometimes linked Hecate with a goddess worshipped by the Tauri as Iphigenia.
Hecate shared chthonic characteristics with Hermes, and some ancient sources described her as the consort of this chthonic Hermes. Both deities were associated with the dead and possessed the ability to traverse liminal spaces and boundaries between worlds. This connection was first suggested by the Roman poet Propertius in the first century BCE, highlighting the intertwined roles of Hecate and Hermes as guides and protectors of the underworld.
Hecate: Procession to a Witches’ Sabbath by Jusepe de Ribera, c. 15th century 
The sending of Triptolemos. Red-figure hydria attributed to The Painter of London E183, c. 430 BCE 
The Night of Enitharmon’s Joy (formerly called ‘Hecate’), by William Blake. c.1795 
Terracotta bell-krater, attributed to the Persephone Painter, c. 440 BCE 
Hecate Trimorph Pendent, Late Roman c.4th century
Hecate’s Sacred Animals
Hecate’s most sacred animal is undoubtedly the dog. According to Apollonius of Rhodes, the goddess’s presence is heralded by the eerie sound of barking dogs from the underworld. Ancient writers like Ovid and Pausanias note that dogs, especially black dogs, were often sacrificed in her honor. This association with dogs not only highlights her chthonic nature but also suggests her role as a goddess of birth. Dogs were sacred to other birth goddesses such as Eileithyia and Genetyllis, indicating a possible link to Hecate’s protective and nurturing aspects.
In later antiquity, Hecate’s dogs came to symbolize the restless souls of the dead who accompanied her. A notable myth involving Queen Hecuba ties her transformation into a black dog to Hecate. After the fall of Troy, Hecuba became Odysseus’s captive. She murdered a Thracian king during her journey to Greece, and as punishment, she was turned into a black dog and became one of Hecate’s companions.
Another animal sacred to Hecate is the polecat or weasel. According to the myth recounted by Antonius Liberalis, Galinthias, Alcmena’s midwife, was transformed into a polecat for deceiving the gods during the birth of Heracles. Galinthias tricked the goddess of childbirth, Eileithyia, and the Fates into believing Heracles was already born, thus ending Alcmena’s prolonged labor. As a consequence, Galinthias was turned into a polecat. Hecate, pitying her plight, appointed Galinthias as her servant and companion.
Worship of the Goddess Hecate
Hecate’s cult was not as widespread as those of the Olympian gods, and dedicated temples to her were rare. However, small household shrines were common in the ancient world, serving to ward off evil and protect against witchcraft. In Greece, her most significant cult centers were in Caria, Eleusis, and the island of Samothrace. In Samothrace, she was revered as a goddess of the Mysteries.
Her worship also extended to Thessaly, Thrace, Colophon, and Athens, where evidence of dog sacrifices in her honor has been found. According to Pausanias, Hecate was the most venerated deity in Aegina, where the rites established by Orpheus were believed to be in her honor. A wooden image of Hecate was located in the Aeginetan temple, illustrating her enduring presence in ancient Greek religious practices.
Although Hecate does not have a Homeric Hymn, she is featured prominently in several Orphic Hymns. The collection of Orphic Hymns opens with a hymn dedicated to her, underscoring her role as a goddess of entryways and crossroads. In these hymns, she is also depicted as the goddess of the dead, presiding over deserted places. Her sacred animals, as mentioned in the hymns, include deer, dogs, and wild predators. She is also described as the herder of bulls and a nurturer of youths. The hymns beseech her to attend the holy rites with a favorable and happy disposition.
Conclusion
Hecate’s multifaceted nature and extensive domains of influence make her one of the most intriguing figures in the Greek pantheon. Her role as a protector and a goddess of roads and entryways underscores her liminal position. At the same time, her associations with magic, witchcraft, and the nocturnal realm reveal a darker aspect of her character. Despite being less well-known than some other Greek deities, Hecate’s rich mythology and complex persona make her a figure worthy of greater attention and study.
