THE GODDESS HEKATE STUDIES IN ANCIENT PAGAN AND CHRISTIAN RELIGION & PHILOSOPHY VOLUME 1 Edited by BL STEPHEN RONAN 15':<0 . 1143 G-~3 Iq~~ HASTINGS CHTHONIOS BOOKS 1992 ~ INDIANA UNIVERSITY LIBRARIES BLOOMINGTON Published 1992 by CONTENTS CHTHONIOS BOOKS 7, Tamarisk Steps Page Hastings TN34 3DN United Kingdom INTRODUCTION 5 © 1992 by Stephen Ronan J.E. Lowe MAGICAL HEKATE 11 Printed in Great Britain by L.R. Farnell HEKATE'S CULT 17 Antony Rowe Ltd, Chippenham, Wiltshire L.R. Farnell HEKATE IN ART 36 K.F. Smith HEKATE'S SUPPERS 57 E. Rohde HEKA TE'S HORDE: PART 1 65 E. Rohde HEKATE'S HORDE: PART 2 69 British Library Cataloguing in Publication Data S. Ronan HYMNS TO HEKA TE 73 The Goddess Hekate 1. Goddesses S. Ronan CHALDEAN HEKATE 79 I. Ronan, Stephen 291.2' 11 PLATES 151 ISBN 0-948366~21-4 ~nt rIG 750- INTRODUCTION page 5 INTRODUCTION HEKATEII) is arguably the most mysterious and formidable of all the Goddess es(2 of the ancient world. Although she is often thought of today as the arche ) typal triple lunar deity, a glance at her history reveals a Goddess who is much more complex, and one with a broader and deerer range of symbolism. There is now a consensus amongst scholarslJ that Hekate's origins are to be found not in Greece but in Asia Minor, and more particularly in Caria (in mod ern south-west Turkey), where the town of Lagina was home to her most im portant cult center. It has also won general acceptance that she was not origi nally a moon Goddess,(4) and that her triple nature derived, as Farnell was the first to point out (pp 25-7 below), not from the moon, but from her role as God dess of the crossroads, which in ancient Greece was a meeting of three ways. Helwte's three ancient phases Hekate's ancient cult shows, appropriately enough, three main stages. In the first she shows her origins as an eastern Great Goddess,IS) with, so it seems, solar rather than lunar attributes,I61 and with the uncanny features of her sec ond phase less in evidence-but this rather than indicating that they were ab sent, may be due to them having been suppressed in our extant sourceSj much as Artemis' darker side often wasP) Our chief witness for this first period is Hesiod's Theogony where a hymn to the Goddess allots her a position of ho nour in every domain. In her second phase, from Hellenistic times onwards, she has the features which have ever since defined her character in popular thought. Here she is preeminently Goddess of ghosts, magic and the moon. The texts which define this image of her most vividly are the hymns to her in the Gr~ek Magical Pa pyri, one of which is translated on pp 75-7 below.l8) In her third phase, Hekate shows her most remarkable developments.l9) Be cause of the enormous influence of the Chaldean Oracles on Pagan circles in late antiquity, their image of Hekate came to be an important feature in late Pagan religion. In this phase her lunar attributes were marginalised and, al though she indubitably remained a terrifying deity, the emphasis shifted to her role as Goddess of the Cosmic life-force, and soul-nourishing Virtues. The Chaldean image of Hekate, with its stress on her Great Goddess aspects, re calls her original nature and seems to reflect eastern traditions which pre served these early features. The materials on Hekate's Chaldean phase hold a particular interest because, on the one hand they belong to a religious current which commanded the highest respect in late Paganism, and on the other they present our only real page 6 INTRODUCTION INTRODUCTION page 7 chance to peer inside an ancient esoteric mystery-type cult.llOl (London 1925) pp 590-595. At this point, it is natural to ask about the overall image of Hekatc that Our next section is a selection of four of the most important ancient hymns emerges out of her different stages. Certainly, it is true that in both her Greco to Hekate which I have newly translated for this volume. The first of these Roman and Chaldean phases she is a divinity of protection and destruction, of hymns was written by Proclus (5th C. AD) who was one of the last important "fecundity and death" as A. Billault has well expressed it.11I1 And one would Pagan philosophers and religious leaders. The second comes from the Orphic expect that the same applies to her earliest phase. Hymns (first-third C. AD?) which are one of our very few remaining pieces of Explaining Hekate's negative characteristics has not been a problem for (non-magical) Pagan liturgical literature. The third of our hymns comes from a many scholars, since they could be easily classified under the convenient but fragment of play by the 5th C. BC Greek dramatist Sophocles. The last hymn is unhelpful headings of 'superstition' and 'irrationalism.' More recently, howev from the Greek Magical Papyri. It is pre-fourth C. AD, and demonstrates the er, there are signs that some scholars have become chary of such easy solu potent imagery of Hekate in these texts, as well as giving interesting compara tions,I121 and a recent study of Hekatel131 has been at pains to point out she is tive material to the symbolism of her last Chaldean phase. not essentially a demonic deity but one of liminality, concerned with guiding Of these hymns, I think I am correct in saying that there have been no previ the worshipper through inherently dangerous and uncertain areas of 'no-man's ously published translations of the hymns by Proclus and Sophocles.l141 Read lands' beyond the certain and the known, like birth and death and, in the phys ers will probably want to compare our selection with another important hymn ical realm, crossroads and doorways. to Hekate by Hesiod, which is translated in Lowe on pages 13-14 (text: Farnell p.48). The Contents of this Volume We now come to the main part of the book, Chaldean Hekate, which is de The present volume consists of reprints of the more important and useful ma voted to an exploration of the symbolism of Hekate in her third and last an terials in English on Hekate, as well as an original investigation of her most cient phase, as we have already discussed above. important role in late antiquity, that of chief Goddess in the Chaldean Oracles The book is completed with a series of plates, most of which have been and related material. The book is completed by a series of plates displaying her drawn from L. Petersen "Die dreigestaitige Hekate," parts 1 &. 2 in various images. Let us take a look in more detail at the various contributions. Archiiologisch-epigraphische Mittheilungen aus Oesterreich-Ungarn, vols IV We start with Magical Hekate by J.E. Lowe which has been reprinted from (1880) &. V (1881). Plates 10 &. 11 have been especially drawn for this volume his Ma~ic in Greek and Latin Literature (Oxford 1929); ch. IV Deities Invoked by Laura Knobloch. by Magicians (i) Hekate. Lowe's contribution does a good job of summarising It remains to say a word about the series Studies in Ancient Pagan and Hekate's image amongst magicians, though readers looking for further details Christian Religion eiJ Philosophy of which this is volume 1. I hope to present may want to follow up the references to Hekate in the Greek Magical Papyri, here a series of important reprints and new material in this field. These will and through the index of A.M. Tupet's La magie dans la poesie Latine (Paris focus particularly on the religious side of later Paganism and its links with 1976). early Christianity, as this seems to be an area which is still poorly covered and Lowe's piece is followed by Hekate's Cult and Hekate in Art which have understood. been drawn from L.R. Farnell's The Cults of the Greek States (Oxford 1896), vo\. II: chap. xvi Hekate, and chap. xix Hekate: Representations in Art. Far It has become customary at this point in one's introduction, preface or what nell's study of Greek religion was a milestone in scholarship, and his sections ever to introduce a more human and gentler note, in order to waylay the (prob on Hekate are the best of earlier studies of this Goddess in English. ably justified) suspicion produced by the rest of the work that the author is a We next have K.F. Smith's Hekate's Suppers which is reprinted form Smith's humourless old pedant. This is a custom that I gladly accept, and accordingly I article of the same title in volume II of James Hastings' (ed.) monumental and would like to thank my dear wife Laura for her sustaining love and affection, still valuable Encyclopaedia of Religion and Ethics (Edinburgh 1937). Hekate's and without whom the world would be a much sadder and greyer place. Also a Suppers deals with the monthly offerings placed at the crossroads to placate minor, hut not insignificant, vote of thanks to Basil the cat who warmed my Hekate and her host. For a recent discussion of this topic, see now SJ. lap with her furry meditations during the long hours of work at the computer. Johnston's article "Crossroads" in Zeitschrift fiiI Papyrologie und Epigraphik volume 88 (Bonn 1991) pp 217-224. Smith's article on Hekate's Suppers naturally leads us into our next section STEPHEN RONAN which I have titled Hekate's Horde. Part 1 is on Hel<ate and the Hekatic Spec tres: Gorgyra, Gorgo, Mormolyke, Mormo, Raubo, Gello, Empousa, etc. Part 2 Hastings September 1992 covers The Hosts of Hekate. Both of these pieces come from the English trans lation of Erwin Rohde's famous study of the soul in ancient Greek religion: PsycQe: The Cult of Souls and Belief in Immortality among the Greeks page 8 INTRODUCTION INTRODUCTION page 9 NOTES discussed above) and tell us little about the phenomena they are describing-be sides perhaps the fact that other peoples' religious beliefs and practices always III Pronounced approximately He-ka-tay. The spelling Hekate or Hecate depends on look much sillier than one's own. But things are changing: such publications as J. whether we follow the original Creek (with the former), or stay with the conven Neusner et a1. (eds) Religion, Science and Magic (New York 1989), and C.A. Fara tional Latinism. one &. D. Obbink (cds) Magika Hiera (New York 1991), arc an indication of the way the wind is blowing among classicists. The contributors to both these vol 121 A word of apology might be in order here for my departure from the usual conven umes are inclined to not only question categories like 'superstition' and 'irratio tion in capitalising words like 'Coddess,' 'Cods' and 'Pagans.' It has been common nalism,' but also cosy traditional assumptions about the differences between practice amongst many writers to capitalise the word 'Cod' if it refers to a being magic and religion. resembling the Judaeo-Christian Supreme Being, but to talk of 'gods' when dealing with other deities. The convention seems to me to reflect an intrusive and unhelp 113) Johnston Hekate Soteira pp 23-28 et passim. Cf Johnston "Crossroads" ful attitude about the relative values of different deities which is incompatible passim. Johnston's contribution and Hekate's nature arc discussed on pp 134-6 with the need which surely exists to be (or at least to make some attempt at being) below. impartial in historical investigations: either everybody's Cod deserves a capital, or 114) Lowe's translation on p. 12 below is really too garbled to count. nobody's does. And as I have preferred to assume that everybody's deity is worthy of a modicum of respect, I have chosen the former course. The rather biased na ture of the convention is clear when we reflect that while 'Cod' mayor may not receive a capital 'C,' 'goddess' never will. The word 'pagan' reflects a similar situation and is objectionable for the same reasonSj for it is hard to think of rationale for giving it small 'p.' The names of reli gions are regularly capitalised even when they are not derived from the names of their founders, e.g. 'Islam.' There would be more substance in the argument that 'paganism' does not represent a coherent religious position, but is a general term for the disparate religions of the ancient world. There is clearly some validity in this view, at least pre-later Neoplatonism, although W. Burkert has stressed the opposite perspective (AnCient Mystery Cults ICambridge, Mass. 19871 pp 3-4), that ". .. in the pre-Christian epoch the various forms of worship ... are never exclusive; they appear as varying forms, trends, or options within the one disparate yet con tinuous conglomerate of ancient religion. Whatever perspective we might choose n to stress, it remains the fact that 'paganism' is usually treated as a coherent entity which can be contrasted with Christianity, it therefore seems hard to justify con tinuing to spell it with a small'p.' 131 W. Burkert Greek Religion (Oxford 1985) p 171j T. Kraus Hekate (Heidelberg 1960) pp 20, 24, et passim. S.I Johnston Hekate Soteria p 21 n 2. 141/ohnston p 31 n 8 Kraus p 87. For abbreviations in the editorial matter in this vol j ume, see pp 138-9 below. 151 She shows links with the earlier Hurrian Creat Coddess Hepat (or Hepa) according to Kraus p 55. See further below, pp 120, 126. 161 See p. 116. 171 See p. 120. 181 Other notable examples are PGM IV. 11 1399-1434j 2241-2358 2523-2567. j 191 For details of this stage, see the essay on Chaldean Hekate, pp 79-150 below. 1101 See below pp 133-4. 1111 A. Billault "!-Iecate romanesque" in Mort et fecondite dans les mythologies cd. F. Jouan (Pans 1986) pp 109-116: pp 109-11O 116. The meaning of this symbol j ism is discussed in our Chaldean Hekate, pp 132-3 below. 1121 Farnell's remarks on pp 28 &. 35 are still typical of many dismissive attitudes ~oday. Te~s lik.e 'superstition' and 'irrationalism' are not very helpful, for they mtroduce mtruslve and unnecessary judgments (like the capitalising conventions Lowe MAGICAL HEKAT E page 11 J.E. LOWE MAGICAL HEKATE HECATE is the goddess worshipped above all other deities by all who practise magical arts. She is generally represented in literature as a kind of trinity, being iden~ tified with Luna in heaven, with Diana on earth, and with Proserpina in hell, though these three goddesses retain their own individual persons and characteriStics. Hecate's parentage varies in different authors. Accord ing to Bacchylides she is the child of Night; according to Musa:us and Apollodorus her mother was ASteria and her father Jove; Pherecydes says her father was AriSta:us, son ofPa:on; Lycophron makes her the daugh ter of Perses; and Hesiod1 says: "Phrebe bare ASteria, whom Perses led to his house to be called his.w ife, and she bore Hecate, whom Zeus honoured above all." In the Orphic Hymns, however, we find that Ceres is called the mother of Hecate. The name Hecate also is variously derived ,and inter preted. Some would conpect it with the Greek g"a~, "far off" (Latin procul), 2 g"aTo~, "far-darting," being an epithet of Apollo. In this case the name is given to the goddess because of the awful and mySterious attributes 1 Hesiod .• Theog •• 41 I Jqq. • Cf· "procul. 0 procul c8te. profa ni" (Virg. JEn., vi. 2.j8). , page 12 Lowe MAGICAL HEKAT E Lowe MAGICAL HEKAT E page 13 which she possessed. Others derive the name from and gave her a share of the earth and the unharveSted gICa'Tov, a hundred, either because she was wont to be sea, while she was honoured also in the starry heavens appeased with hecatombs,l or because she was sup by the deathless gods. "For to this day," says Hesiod/ posed to possess the power of compelling the ghoSts "whenever anyone of men on earth offers rich sacrifices of those who were left unburied to wander for a and prays for favour according to cuStom, he calls upon hundred years. Hecate. Great honour comes full easily to him whose From her triune divinity she is called variously Trifor prayers the goddess receives favourably, and she be mis,2 Tergemina,3 Triceps/ Trimorphis,5 while Apol Stows wealth upon him; for the power surely is with lodorus says that the mullet fish (trigla, so called because her. For she has authority over all those who were it breeds three times a year), was sacrificed to Hecate born of Earth and Ocean and received an office. The on account of the association of the threefold idea. son of Cronos did her no wrong, nor took anything Another name by which the goddess was known in the away of all that was her portion among the former Titan underworld was Brimo.6 The word means something gods; but she holds, as the division was at the firSt from terrible, tremendous and appalling, and was used of the beginning, privilege both in earth and in heaven Hecate to suggeSt the dread inspired by her appearance, and in sea. Also because she is an only child, the god with her attendant spectres and ghoSts. Sophocles, in dess receives not less honour, but much more Still, for a loSt play, the Rhizotomi, introduces a chorus which Zeus honours her. Whom she will she greatly aids and says: "0 sun, thou lord of light, and thou, sacred fire advances; she sits by worshipful kings in judgment, of Hecate,7 invoked beside beaten paths. Her radiant and in the assembly whom she wills is diStinguished darts fly in multitudes through Olympus, she appears among the people. And when men arm themselves for on earth in sacred spaces where three roads meet, her battle, then the goddess is at hand to give victory and head crowned with oak, and many coils of serpents on great glory to whomso she will. Good is she also when her shoulders." men contend at games, for there, too, the goddess is Hesiod tells us that Zeus honoured Hecate above all with them and profits them. And she is .good to Stand by horsemen, whom she will: and to those whose busi 1 SacrHices of 100 oxen. ness is in the grey sea, and who pray to Hecate and the I Ovid, Mil., vii. 94; Hor., Od., iii. 22,4. a Virg., .lEn., iv. SI I. , Ovid, Met., vii. 194. ' Chariclid., 'AAU(f., i. loud-crashing Earth Shaker, easily the glorious goddess • Lye., 1176: IUp(f£wS Of 'lra.p8lJlos Bp'JLw TplJLop¢os. Cf. Prop., ii. 2, gives great catch, and easily takes it away as soon as 12; Stat., Silv., ii. 3, 38. . seen, if so she will. She is good in the byre with Hermes Referring to the goddess in her character of Luna, the Moon. Her 7 worship was also associated with that of Bendis, the Thracian Moon to increase the Stock. The droves of kine and wide Goddess. Cf, Kyd, SpfJlli.rh Tragedy: "And yonder pale-faced Hecate there, the moon I Hes., Theog., 416 .rqq. (translated by H. G. Evelyn-White, Locb Classi. Doth give consent to that is done in darkness." cal Library). page 14 Lowe MAGICAL HEKATE Lowe MAGICAL HEKAT E page 15 herds of goats and flocks of fleecy sheep, if she will, she she was accompanied by Stygian hounds, whose whin increases from a few, or makes many to be less. So, ing announced her approach; torches gleamed around then, albeit her mother's only child, she is honoured her, and her hair was decorated with oaken boughs and amongSt all the deathless gods. And the son of Cronos serpents.1 In appearance she is described as either three made her a nurse of the young/ who after her saw with headed or three-bodied, 2 being partly horse, partly dog, their eyes the light of all-seeing Dawn." and partly lion or boar. At Athens she had a temple Arnobius tells us2 that Hecate was the mother of Saturn, on the Acropolis, close to· the Temple of Nike, called Ops and Janus by Ccelus, though in the ordinary genea 'E7T'I!TT'Upry'Sta.3 Statuettes to her were numerous in the logies we find this place assigned to Terra, and we find city, being set up outside houses or at the cross-roads, that the same attributes are indifferently associated where people consulted them as oracles. At every new with Earth, Ceres, Hecate and Proserpine in different moon, dishes of food were prepared by rich citizens and writers. All, however, connect her with Darkness, and set out for her by night at the cross-roads, the food being she is popularly described as a dread and mighty god eaten by beggars, but reported to be devoured by the dess ruling over the souls of the dead.3 She would in goddess herself.· The chief sacrifices offered to her were Struct mortals in the art of magic,· or send forth demons dogs, black ewe-lambs, and honey. Before Starting on II 6 and spirits by night from the underworld, who dwelt a journey travellers prayed before her shrine.7 • in tombs or near the blood of murdered persons, or at the cross-roads (whence her name Triviall), and taught 1 Apoll. Rhod., iii. 1217 .rqq.; if. Theoc., Id., ii, 36, and Tibull., i, 2, 52. sorcery and witchcraft.6 When she appeared on earth, 2 Cj. Ovid, Fan., i. 141. The Stratonicensians held a yearly fcllival, called the Hecatesia, in S 1 e~Ke U P.LV Kpovl57]S KOVpOTp6¢ov (Hes., Theog., 450), and if. Ronlerif honour of Hecate. Epigrams, XII: • Ariftoph., PIIII., 596; Plat., Sy",pos., vii. 6. Pausanias (iii. 14, 9) says that the Spartan youths sacrificed a dog to KXDOlp.EV elT)(op.evou, KOVpoTp6¢e, ads M ')'uVatKa 6 Enyalius, and that no other Greeks used this animal as a sacrificial T~v5e Vw€ V p.lv avalveuOa! ¢!X6T7]Ta Ka/ dJvT]v. virum except the Colophonians, who offered it to Hecate •. 1)0' i7rLrep7rfUOW 7rOXLOKpOTa¢OLU! ,),P€ OVUIV, • Apoll. Rhod., iii. 1°32. WV ifJp7] P.~II 47rr,p.{3hIlTa!, 8vp.os 5; WIIO!II~. 7 ArUtoph., Ly.r., 64: 17 ')'0011 Bea')'llIovs / ws oeOp' loutTa 80UKa.TflOIl 11pe1'o. ~ Arn., ii. 71 and iii. 29. 3 Cj. Virgo .lEn., vi. 247 sqq., iv. 609; Theoc., Id., ii. u, 13. , KOVP11 ns P.E')'4pOLUIII ElltTP¢€ ET' AlT]TaO TT,II 'EK4T11. 7replaX"'Aa 8dJ. aa € TEXIlr,uau8al ¢d.pp.aX' 6u' 1}7rflp6s Te ¢VfL Kal I17/XVTOII (}Owp.---" 5 Apul., Apol., 3I . (Apoll. Rhod., iii. S2 8-5,0). • She would also send a kind of hobgoblin or lamia, called vanously "Ep.7rollua, 'Oll6uKtXIS, 'OIlOKWX7] (the donkey-footed), to terrify travellers. It could assume all kinds of shapes, and loved human flesh. Cj. Aris toph., Eccles., 1056; Ran., 293. Farnell HEKATE'S CULT page 17 L.R. FARNELL HEKATE'S CULT A GREAT obscurity hangs about the name, the origin, and the character of this goddess. The name at least seems to be Greek, and to be an epithet that may signify·the ' far-off one,' or the' far-darting one,' if we consider it as a shortened form of fKaTT/f3oAo~; but no explanation that has been offered is very certain or significant ... As to her origin, she is usually accepted as a Hellenic divinity, and the question has scarcely been discussed by modern writers. If this view is correct b, she was one whose worship must have been obscured in the earliest period among the leading Greek tribes, and have revived later. For there is no mention of her in the Iliad and Odyssey, nor in any fragment of the' Homeric' epic; although, had the epic poets of the eighth or seventh century known of her as she was known to the later Greek, she would probably have been noticed in such a passage, for instance, as Odysseus' descent to Hades. Again, neither early nor late did any real mythology' • The derivation from l"cT'Iflohos, an but IdT17 is never found applied to epithet of the archer·god Apollo, is not Artemis as a common adjective. satisfactory - for Hekate was never b This is the view tacitly taken by imagined to carry bow or spear; there Steuding in Roscher's Lexicon (s. v. is only one statue of a, very late period Hekate), by Petersen in his articles in , showing a quiver on her shoulders. the Arcluuologisck-epigraphisclu Mil· Another theory is that, as t"CTOS was an Iktilungen aus Wim, 4 and 5, by adjective sometimes attached to Apollo, Schoemann in his Opuscula Actuiemica 10 l",h'l might have been the feminine -de Hekale .Hesiodea, l. pp. 1I5-l49, form of it and applied to Artemis, and and by Koppen, Die dreigeslallele He suLsequently, becomiDg personal, might kale. Preller and Weicker appear to have been detached from her and re believe In the foreign origin of the garded as the name of a separate goddess; cult.