This gave me Aphrodite feels.
@winebrightruby and @templeswreathedinlaurel I can’t remember where I read it, but I remember seeing that because Hellenic religion was so centered around the community and the populace, that public worship was an extremely important part of the religion. So it would make sense to me that speaking your prayers to the Olympians aloud would serve the purpose of setting an example for the community or family, passing on the religion from person to person (as well as being considered good manners to the gods being addressed).
However kthonic deities were often honored privately and sometimes even secretly. Rites to the Underworld deities would bring the worshipper in close contact with death and other miasmic influences, so these rites would likely be much smaller groups operating at night and/or away from the general public. Therefore whispered or even silent prayers would naturally develop for these gods.
I’ll have to see if I can track down the source for this, but maybe could prove to be some food for thought?
Pausanias tells us that Hades had a statue dedicated to him in the Acropolis in Athens (alongside the Eumenides):
“Hard by is a sanctuary of the goddesses which the Athenians call the August, but Hesiod in the Theogon
calls them Erinyes (Furies). It was Aeschylus who first represented
them with snakes in their hair. But on the images neither of these nor
of any of the under-world deities is there anything terrible. There are
images of Pluto, Hermes, and Earth, by which sacrifice those who have
received an acquittal on the Hill of Ares; sacrifices are also offered
on other occasions by both citizens and aliens.”
(Description of Greece 1.28.6. Source.)
Additionally Daniel Ogden discusses the
in Greek and Roman Necromancy:
“Hades and Persephone were apparently the initial
presiding deities. In the Odyssey, the site of the nekuomanteion can be
referred to succinctly as “the House of Hades,” but it is Persephone’s
prerogative in particular to assemble and scatter the shades, and to
send up Gorgon heads for consulters who tarried too long.”
It was a necromantic oracle, open to the public, where consultations regarding problems with ghosts could be had and oracles delivered.
What was secret was the Mystery Religions. Anyway. Sorry to interject.
I don’t get polytheists that wag their finger at other polytheists that don’t worship in a way they deem appropriate.
Like, don’t worry about it.
If the gods have a problem with it, then the gods will take care of it.
Eilytheia, Basillea, all names that Hekate has born through Her history. Just
four of well over a hundred titles and names and qualifiers and descriptors.
Each gives us a different perspective of our Goddess, though no name is
sufficient to encapsulate Hekate who is the Soul of the World. Epithets are
perspectives, new or old, that Her followers have found appropriate. Some, like
Perseia, describe elements of Her mythos. Others may tell us where She had a
temple or a cultus, such as Zerynthia.
We learn via epithets that She is bright-coiffed, beautiful, maidenly, or angry-voiced,
wild, and sepulchral.
When a priest or a devotee puts
pen to paper and strives to describe Hekate in the poor terms of language,
epithets can provide the means to begin.
I have arranged my study of
epithets in terms of veracity, not because I only want to use the oldest and
most original, but because I believe it is important to recognize how Her
titles and descriptors have grown and changed as the world as shifted. Being
honest about whence an idea originated and when allows for a greater grasp of
what is being created today.
I owe many people for this
project. Florian Schlie, Tina Georgitsis, Sorita d’Este, Tara Sanchez, Natalie
Baan, Melissa McNair, Nikki Salvatore, Katerina Dogiama-Azeri as well as the
community of the Covenant of Hekate as a whole, and the group known as Hekate’s
Crossroads as well. Without them and their support, I never would have created
If you can assist in this work,
please email me at email@example.com with your insights, preferably with a
source, and permission whether I can mention your name in later editions of
Ultimately, my hope is that this
on-going exploration of Hekate’s names helps the community of Hekate’s devotees
to find inspiration and insight into our vast and enigmatic Goddess. May it be
a blessing upon your path, a guidepost, and a light in moments when you need
EDIT: Updated Feb. 13, 2016 with
almost 100 new epithets, thanks to this wonderful
list. Some of the entries didn’t pass my personal standards for making it
into the most historical list, but they are all valuable, and all will probably
eventually be added to the first category. My kingdom for a good original Greek
copy of the PGM… that I can afford.
EDIT: updated 5/27/2016 with a slew of new epithets.
with Historical Precedence
Subduer of All: Greek Magical Papyri Hymn IV 2714-83.
?: Swordbearer: The Chaldean Oracles. See Stephen Ronan and Sarah Iles
?: Greatest Overseer: Hymn to Selene-Hekate-Artemis, Greek Magical Papyri IV
?: Who Pours Forth Arrows: Hymn to Selene-Hekate-Artemis, Greek Magical Papyri
?: Adorned in Full Armor: The Chaldean Oracles. See Stephen Ronan.
Holds the Helm of All: The Chaldean Oracles. See Stephen Ronan.
?: Dog-Slaying: Lycophron. See also Simon Hornblower.
?: Mistress of Dreams. See Stephen Ronan and Fontenrose’s Python.
?: Swordbearing: See Stephen Ronan and Sarah Iles Johnston.
Admetos: Unconquered: PGM IV 2708-2784. Also said of Atalanta.
Aenaos: Eternal, Ever-flowing.: PGM IV 2785-2890.
Agallomenen elaphoisi: Rejoicing in Deer: The Orphic Hymn to Hekate.
Agia: Sacred / Holy / Saint: PGM IV 2241-2358.
Aglaos: Radiant / Bright / Beautiful / Pleasing: PGM IV 2241-2358: As a term,
aglaos connotes festivity and song.
Agriope : Wild-eyed, Fierce-faced, Savage-watcher, wild-voiced : A name
associated with Eurydice, Orpheus’
wife, likely came to be attached to Hekate when the two were conflated. From Orpheus and His Lute: Poetry and the Renewal of Life by Elisabeth Henry, SIU Press, 1992 p. 3. Also,
Maass’ Orpheus, 1895.
Aidonaea: of the Underworld (lit.
of Hades): PGM IV. 2708-84 and PGM IV.
2855. Beware spellings such as Adonaea,
which more properly refers to the gardens dedicated to Adonis. Aidonia also may apply to a site in Mycenaea.
Aimopotis: Blood-drinker, murderer. Footnote from Catharine Roth discussing the
term and its association with Hekate
Aionos: Eternal: PGM IV 2441-2621.
Aizeos: Vigorous. PGM IV 2241-2358.
Aktinochiatis: Radiant-haired, with Rays for Hair. PGM IV 2241-2358.
Aktiophis: of unknown meaning: various hymns to Selene and Hekate in the Greek
Alexeatis: Averter of Evil: A 5th c. BCE
inscription to Enodia mentioned by Sarah Iles Johnston
in Restless Dead.
Alkimos: Strong, stout, brave, powerful: PGM IV 2241-2358.
Ambrotos: Immortal: applied to all the Gods and many Titans. PGM IV
Ameibousa: One that transforms: Oracle Table from Pergamon dedicated to Hekate.
(Special thanks to Florian
Schlie for the information.)
Amphiphaes: Circumlucent: Proclus. Damascius. trans. by Stephen Ronan.
Amphiprosopos: Double-faced: The Chaldean Oracles, also Reading Plotinus: A Practical Introduction
to Neoplatonism by Kevin Corrigan.
Amphistomos: Double-mouthed. Proclus’ In Timaeus.
Anassa: Queen: The Orphic Hymn to
Hekate. Applied to a variety of Goddesses.
Anassa Eneroi: Queen of the Dead: A title which is perfectly appropriate,
though historically was most
often applied to Persephone. theoi.com/cult/hekatecult.html
Angelos: Messenger: The Chaldean Oracles. Associated with numerous Gods. Karl
Kerenyi discusses the shared role of
Angelos between Hermes and Hekate in Hermes:
Guide of Souls.
Antaian Theou: She Who Meets: Sophocles’ Rootcutters.
Aoroboros: Devourer of the Untimely Dead.” PGM IV 2785-2890.
Aphrattos: Unnamed One: In
“Taranto” by Enzo Lippolis, Salvatore Garraffo, Massimo Nafissi by the Instituto per la Storia e
l’Archeologia della Magna Grecia, 1995, p. 194- 5.
Apotropaios: Averting, Averter: Supplementum epigraphicum Graecum (SEG) 42
Archikos: Royal: The Chaldean Oracles, xx (Psellus) and xxbis (Damascius),
Aregos: Helper: PGM IV 2241-2358.
Ariste: The Best: See Zeus: A Study in Ancient Religion which posits that
Ariste Chthonia is Hekate. The epithet also applies to Artemis and Demeter.
Arkyia: Entrapper: PGM III.1-164.
Arrhetos: Ineffable: The Chaldean Oracles, vi. Stephen Ronan.
Atala: Tender, delicate: Hesiod’s Hymn to Demeter.
Atala Phroneousa: Gay-Spirited: The Homeric Hymn to Demeter.
Atasthalos: Reckless, Presumptuous, Wicked: PGM IV 2241-2358.
Athanatos: Immortal, of Immortal Fame.: PGM IV 2785-2890.
Autopheus/Autophyes: Self-Begotten: PGM 4.2274.
Azonos: without Borders: See The Chaldean Oracles, xx – Psellus. Stephen Ronan.
Azostos: Ungirt, without a belt: The Orphic Hymn to Hekate.
Baridoukhos: Skiff-holder, Barque-holder: PGM IV 2241-2358.
Basileia: Queen, Princess: The Orphic
Hymn to Hekate. Also, Farnell’s Cults of
the Greek States vol. 2, p. 507. Applied to a variety of Goddesses.
Boopis: Cow-eyed: PGM IV.2708-84.
Borborophorba: Eater of Filth: Greek Magical Papyri, 1402, 1406.
Boukolos: Ox-Herder: The Orphic Hymn to Hekate.
Brimo: Angry One, The Terrifying, of Crackling Flames : Apollonios Rhodios
3.861-63, 1246. Also applied to
Persephone, Demeter, and Cybele.
Bythios: Abyssal, Of the Deep: PGM IV 2441-2621. Can also mean ‘Of the Sea,’
but scholars have typically interpreted this as a reference to Chthonic powers
in this context.
Fierce, Grim, Flashing, Bright, having blue-grey eyes, of the Sea: PGM 2241-2358.
I nearly didn’t put this one on list A because of the wide range of meanings,
and the lack of a notation to explain the translator’s choice of words.
Chrysopis: Golden-faced: PGM IV 2241-2358. Applied to many Gods, including Leto
Chrysosandalos: of Golden Sandals: The
Hymn of Hekate-Erechkigal, Greek Magical Papyri LXX.
Chrysosandalaimopotichthonia: Goddess of the Lower World Wearing Golden Sandals
and Drinking Blood.: found on a curse tablet.
Chrysostephanos: Golden-Crowned, Crowned with Splendor. PGM IV 2241-2358. An
epithet also given to Herakles and Aphrodite.
Chthonian: of the Earth: The Orphic Hymn to Hekate.
Torchbearer: Well-attested in sculpture
Daeira: The Knowing One, Teacher: A nymph and lover of Hermes who was
sometimes conflated with Persephone
and Hekate, according to the Perseus Project.
Daidalos: Cunning: PGM IV 2241-2358.
Damasandra: Subduer of Men: PGM IV 2785-2890. An epithet for the Moon.
Damnamene: Means of Constraint, spell, of the same meaning as katananke:
Defixiones SM 49.
Daspleti: Frightful: PGM IV. 2785-2890.
Deinos: Terrible: The Chaldean Oracles, xli (Proclus), Stephen Ronan.
Despoina: Mistress, Lady: From Aeschylus, Fragment 216, Hekate is called
Lady. Despoina was also an Arkadian Goddess of Fertility and daughter of
Demeter in her own right. Thanks to
Sophia Kirke for the insight! Many Goddesses were called Despoina.
Dione: The Goddess: Dione is a goddess in her own right that came to be
conflated with Hekate. From the Oracle
Table of Pergamom. Source: Hekate die
dunkle Gottin by Thomas
Doloeis: Astute, Subtle, Wily, Cunning.: PGM IV 2708-2784.
Drakaina: Serpent/Dragon: PGM IV 2241-2358.
Ghostly. Fantasmal.: PGM IV 2241-2358.
Eileithyia: nurse of Childbirth: Goddess of midwives, conflated with Artemis
Einalian: of the Sea: The Orphic Hymn to Hekate.
Ekdotis: Bestower: The Chaldean Oracles. Lewy and Des Places applies this to
Had, the First Father, but Johnston and Ronan say it applies to Hekate.
Ekklesia: Of the Assembly: See Stephen Ronan.
Elaphebolos: Shooter of Deer / Deer-Huntress: PGM IV 2441-2621. Also an epithet
belonging to Artemis.
Elateira: Driver, Charioteer: The Chaldean Oracles. Originally an epithet given
Ellophonos: Fawn-slayer: Hymn to Selene-Hekate-Artemis, Greek Magical Papyri IV
Empousa: Empusa: The Scholiast on Apollonius’ Argonautika, Rohde’s Hekate’s
Empylios: at the Gate: See the Orphic
Argonautika 902, as well as an inscription in a museum associated with the Temple of Zeus in Nemea.
Empyrios: Empyrean: The Chaldean Oracles. See Stephen Ronan and Sarah Iles
Enodia: of the Path: Pausanias’
Description of Greece 3.14.9,
Hippocrates Of Sacred Disease, and The Orphic Hymn to
Ephodia: travelling expenses… of
uncertain appelation with Hekate.
Inscription in a museum
associated with the Temple of Zeus in Nemea.
Epigeioi: of the Earth: a class of deities that includes Hekate, according to
Epiphanestate Thea: the Most Manifest Goddess:
“The Priviledges of Free Nontributary States” by Sulla, 81 BCE.
Epipurgidia: on the Tower: Pausanias’s
description of Athens.
Episkopos: Guardian, One who Watches Over, Overseer.: PGM IV 2708-2784.
Epiteichea: The Stronghold, Fort: See Der Apollon-Delphinios-kult in Milet und
die Neujahrsprozession nach Didyma by Alexander Herda.
Erannos: Lovely: though this is most often used to describe places, Hekate is
described thus in the Idomeneus Historicus.
Ergatis: Energizer: The Chaldean Oracles. Lewy and Des Places applies this to
Had, the First Father, but Johnston and Ronan say it applies to Hekate.
Erigeneia: Daughter of the Morning, Early-born. PGM IV 2785-2890. An epithet
for the Moon.
Erototokos: Producing Love / Who bore Love /Bearer of Love: PGM IV 2441-2621.
Also an epithet for Aphrodite.
Eukoline: Good tempered: grave stele in
Athens. Additionally Kallimachos refers to Hekate Eukoline. Additionally, could
be applied to Eileithyia.
Eupatereia: Noble-born: PGM IV 2708-2784.
Eurippa: Horse-finder: Robert Brown, Semitic Influence in Hellenic Mythology, Williams
and Norgate, 1898.
Mother.: PGM IV 2785-2890.
Gorgo: The Grim, The Gorgon: A.B. Cook’s study of Zeus, vol. 3, part 2, and
Rohde’s work on Hekate’s Hordes.
: Hundred-handed: The Chaldean Oracles
Hegemonen: Guide: The Orphic Hymn to Hekate. PGM IV 2708-2784.
Hieros Pyr: Holy Fire: The Chaldean Oracles. See Johnston and Ronan.
Hippokyon: Mare Bitch, Horse-dog: PGM IV 2441-2621. An epithet for the Moon.
Hippoprosopos: Horse-Faced: PGM IV 2441-2621. An epithet for the Moon.
Hypolampteira: of unknown meaning, hypolamp* words generally have to do with
the quality of light/hypolampros translates as ‘Rather bright’ as of the stars,
while hypolampes suggests ‘shining with inferior light’: Thomas Lautwein.
lampe- implies lamp or light.
One who Shoots Arrows: PGM IV 2241-2358. Shared with Artemis.
Bearing beautiful offspring.: PGM IV 2785-2890. An epithet also used to
describe Demeter in the Thesmophoria.
Kalliste: Fairest: Thomas Lautwein says the PGM refers to Hekate as Kalliste.
Kapetoktypos: Tomb-disturber, Causing the Noise of Lamentation.: PGM IV 2785-2890.
Kardiodaitos: Heart-Eater, Feasting on Men’s Hearts.: PGM IV 2785-2890.
Kareia: of Karia, Kraus.
Karko: Lamia: See Rohde’s Hekate’s Hordes.
Katachthonia: Subterranean: Demotic Text 74.
Keratopis: Horned-faced / Horned Looking: PGM IV 2441-2621. An epithet given to
Keroeis: Horned: PGM IV 2785-2890.
Khthonia: Of the Underworld; Of the Earth: The Orphic Hymn to Hekate.
Kleidoukhos: Keeper of the Keys: The Orphic Hymn to Hekate.
Klothaie: Spinner of Fate: PGM IV 2241-2358. Derived from the name Klotho.
Kore: Maiden: The Orphic Hymn to Hekate.
Kourotrophos: Child’s nurse, nurse of youths: The Orphic Hymn to Hekate. Shared
with Artemis and Eilytheia.
Kratais: The Strong One, of the Rocks: Apollonius of Rhodes’ Argonautika.
Krokopeplos: Saffron-cloaked: The Orphic Hymn to Hekate.
Kydimos: Glorious: PGM IV 2241-2358. Also the name of several priests we know
Kynegetis: Leader of Dogs: Orphic Hymn
Kynokephalos: Dog-Headed: A.B. Cook’s Zeus and Stephen Ronan’s The Goddess
Kynolygmate: Howling like a Dog / Who Howls Dog-like: PGM IV 2441-2621.
Kyon Melaina: Black Dog: Thomas Lautwein says this epithet is to be found in
Kyria: the Powerful, Supreme: A.B. Cook’s Zeus and Stephen Ronan.
of Lagina, possibly: The city of Idrias had a temple to Hekate Laginitis. : See
of Discoveries at Halicarnassus, Cnidus, and Branchidae, vol. 2 by Charles
T. Newton, R.P. Pullan, 1863.
Lampadephoros: Lamp-bearer, torch-bearer, who warns of nighttime attack. :
Associated with the Mysteries of
Phrygia. The Cities and Bishoprics of Phrygia by William Ramsay.
Suidas describes a statue dedicated to Hekate the Torchbearer for saving
the city of Byzantium from Philip of
Lampadios: Torchbearer, Lampbearer.: PGM IV 2441-2621.
Leaina: the Lioness: Porphyry, Fragmenta III, 18. See also Kraus’
Hekate, p. 32-33.
Leontoukhos: Holding A Lion: Psellus’ Chaldean Oracles fragment 148. Michael
Italicus Letter XVII, 182.26.
Leukophryne: white-browed or of the white-browed hill: The Prognostikon of
Pergamon. See Thomas Lautwin. Closely
associated with Artemis at Magnesia, might come from conflation.
Limenitikos: Of the Harbor, Harbor Goddess: PGM IV 2441-2621
Liparokredemnos: of the bright-headband, Bright-coiffed: The Homeric Hymn to
Lyko: Wolf-formed: PGM IV.2241-2358
Shining: In Ovid’s Metamorphoses
connects the story of a woman Maera turned into
a dog with Hekate.
Blessed One: PGM IV 2441-2621.
Scourge-bearing: The Chaldean Oracles. See Ronan and Johnston.
Protector: For information on the relationship between the Gorgons and Hekate,
see Ronan’s Hekate. They are definitely related. And of course the Gorgones
face-mask was used to fend off evil, as on Athene’s Aegis. Medousa’s name
derives from medo, meaning to guard or protect. PGM IV 2708-2784.
Vice-Hating: from a Capitoline inscription that is mentioned by Farnell. Also
see Kopp’s Paleoepigraphica.
Greatest: Sarah Iles Johnston mentions
this Hellenistic Carian epithet in Restless
Dead, p. 206.
Black: A stele in Phrygia calls Black Hekate’s curse upon those who intrude
upon the tomb.
Black-clad / Wearing Black: PGM IV 2441-2621. An epithet associated with the
Soothing One: The Orphic Hymn to Melinoe, in which she is described as sharing
a lot of traits with Hekate.
Found as an epithet for Hekate on the Prognostikon of Pergamon in Thomas Lautwin’s Hekate:
die dunkle gottin.
Moon: See Rohde’s Hekate’s Hordes. PGM IV 2241-2358. PGM IV 2441-2784.
Monogenes: Only Child: Hesiod’s Theogony, 11.404-452.
With One Face: From a curse tablet in Curse Tablets and Binding Spells from the
Ancient World by Gager.
she-monster: A.B. Cook’s Zeus and Rohde’s Hekate’s Hordes.
of unknown meaning, possibly of the village Munychia. An epithet of Artemis associated with the Attic military port of
the same name. See Women of Classical
Mythology by Robert Bell, Oxford, p.312. Also Farnell, p. 473.
Mistress of Corpses: PGM III. 1-164.
Nerterios: Infernal, Nether One: PGM IV 2441-2621.
Nerteron Prytanin: Mistress of the Dead: Thomas Lautwein. The Nerteroi are
Nekuia: Mistress of Corpses: Greek Magical Papyri III 1-59.
Noeros: Intellective: The Chaldean Oracles, vii. Stephen Ronan.
Nomaios: Pastoral: PGM IV 2241-2358.
Nykhia: Nocturnal. Of the Night. PGM IV 1390-1495.
Nyktairodyteira: She that Rises and Sets by Night / Night Riser and Setter /Who
Rise and Set by Night: PGM IV 2441-2621. Commonly given to the Moon as an
Nykteria: of the Night: The Orphic Hymn to Hekate.
Nykti: of the Night: From the Oracle Table of Pergamom. Source: Hekate die dunkle Gottin by Thomas Lautwein.
Nyktipolos: Night-wandering: Orphic
Nyktophaneia: Night-shining: PGM IV 2441-2621.
Nymphen: Bride: The Orphic Hymn to Hekate.
Nyssa: Goal, Beginning, Turning Post, Ambition.: PGM IV 2241-2358.
Spreader of Madness, Causing the Wanderings of Madness.: PGM IV 2785-2890.
Opaon: Follower: The Homeric Hymn to Hekate.
Ophioplokamos: with Snaky Curls, Coiled with Snakes.: PGM IV 2785-2890.
Oroboros: Tail-Eating: Defixiones Tabellae 41, part of a spell incantation.
Ourania: Celestial, Heavenly: The Orphic Hymn to Hekate.
Ouresiphoites: Wanderer in the Mountains: the Orphic Hymn to Hekate.
Healer: PGM IV 2241-2358. Also applied to Apollon. Name of the sculptor of the
Nike of Samothrace.
Pammetor: Mother of All.: PGM IV 2785-2890.
Pandamateira: All-tamer, All-powerful, All-subduer.: PGM IV 2708-2784.
Pandina: possibly something about whirling or rotating, but largely unknown. :
See The Numismatic
Circular and Catalogue of Coins, Tokens, Commemorative and War Medals, Books and Cabinets, vol. 16,
Spink & Son, 1908, p. 10308
Pandoteira: All-giver / Bestower of Everything / Bounteous. : PGM IV 2241-2358.
The name of an island in the Tyrrhenian Sea. Hesiod gave it the unique meaning
of ‘Receiving Gifts.’ Often applied to Demeter.
Pangaios: World-wide: PGM IV 2241-2358. Also the name of a mountain associated
with Rhesos and a region.
Panta ephepousa: Unknown meaning: The Prognostikon of Pergamon. See Thomas Lautwin.
Pantos Kosmou Kleidokhos: Keeper of Keys of the Kosmos: The Orphic Hymn to
Pantrophos: All-Nurturing.: PGM IV 2708-2784.
Parthenos: Virgin: The Chaldean Oracles.
Pasikratea: Universal Queen: The Prognostikon of Pergamon. See Thomas Lautwin.
Pasimedousa: Ruling over All: The Prognostikon of Pergamon. See Thomas Lautwin.
Patrogenes: Father-Begotten: The Chaldean Oracles.
Pege: Source: The Chaldean Oracles: See Damascius, Ronan and Johnston.
Pege Psychon: Source of Souls: The Chaldean Oracles, x (Psellus), xii
(Psellus), and xlii (Psellus), Stephen Ronan.
Perseian: daughter of Perseus: The Orphic Hymn to Hekate.
Persephone: to cause or bring Death: The Prognostikon of Pergamon. See Thomas
Lautwin. Possibly through
conflation with the Goddess of the same name.
Persia: Persian: PGM IV 2241-2358.
Phaenno: Brilliant: PGM IV 2241-2358. Name of one of the oracles of the Roman
Era, Phaenno of Epirus.
Phaesimbrotos: Bringer of Light.: PGM IV 2785-2890.
Pheraea: of Pheraea, daughter of Zeus and Pheraea (daughter of Aeolus): theoi.com/cult/hekatecult.html
Phileremos: Lover of Solitude: The Orphic Hymn to Hekate.
Philoskylax: Lover of Dogs: Nonnus 3.24.
Phoberos: Fearful: PGM IV 2441-2621.
Phoebe: Bright: From the Oracle Table of Pergamom. The epithet is also
associated with Artemis and Apollo.
Source: Hekate die dunkle Gottin by
Phoinikopeza: Ruddy-footed: Pindar’s Paean 2. Also applied to Demeter.
Phos: Holy Light / Light: PGM IV 2241-2358. Often used to describe the light of
Phosphoros: Light-bearer: Artemidoros. See also Euripides Helen, 569.
Photoplex: Who Strikes with Light: PGM IV 2241-2358.
Phroune: She-toad: JGR Forlong’s Encyclopedia of Religions or Faiths of Man
pt. 1 p. 269. This is also one of
the sources of the idea that Hekate and Heqet might share common origins, an idea that has been
thoroughly debunked by scholars of both Egypt
Phylake: Guard, Who Keeps Watch and Ward.: PGM IV 2708-2784.
Physis: Nature: The Chaldean Oracles.
Podarke: Fleet-footed: PGM IV 2241-2358. Also an epithet for Achilles.
Polykleitos: Much Renowned / Far-Famed: PGM IV 2241-2358. Also the name of a
famed sculptor from Sicyon.
Polyodynos: One who Suffers / Suffering Many Pains /Who Suffers Much: PGM IV
Polyonumos: Many-named.: PGM IV 2708-2784. This epithet is given to many
Presbeia: Ancient / Elder: PGM IV 2241-2358.
Prodomos: Of the Vestibule, literally Before the House: Aristophanes’ Fragment
Promethikos: with Forethought: PGM IV 2241-2358.
Propolos: She Who Leads, Guide, Companion: see archimedes.fas.harvard.edu ’s
entry on the term Propolos.
Propolousa. Guide, companion, servant. Sophocles, The Root Cutters.
Propylaia: One before the Gate: See Tooke’s Pantheon of the Heathen Gods and
Illustrious Heroes by Francois
Pomey, 1823, p. 178.
Prothyraea: Before the Gate: The Orphic Hymn to Prothyraea doesn’t explicitly
use Hekate’s name, but carries
many of Her traits, and it uses the
names of Diana and Eileithyia, both
of who were conflated with Hekate.
Protistos: Primordia, the Very First: The Chaldean Oracles. See Ronan.
Psychopompe: Soul-Guide: a psychopomp is
a class of beings with the responsibility of guiding
souls into the afterlife, rather than an epithet. Hekate certainly qualifies.
Pyriboulos: of Fiery Counsel: PGM IV.2751.
Pyridrakontozonos: Girt with Fiery Serpents. PGM IV 1390-1495.
Pyripnoa: Breathing Fire: PGM IV.2727. see also Michael Clark, Revenge of the Aesthetic, U. CA, 2000.
Pyriphoitos: Firewalker: PGM IV 2708-2784. Often an epithet for Persephone.
Pyrphoros: Fire-bearer: May also be interpreted as torch-bearer. See Farnell, Cults of the Greek States, vol. 2. p.
Earth-cleaver: Hymn to Selene-Hekate-Artemis, Greek Magical Papyri IV 2714- 83.
Rixipyle: She who throws down the gates: PGM 2751.
Flesh-Eater.: PGM IV 2785-2890.
Skotia: of the Dark, of the Gloom:
Diodorus I describes Hekate Scotia as worshiped in Egypt. The title was also associated with
Aphrodite in Egypt. The Day of Yahweh by William
Arthur Heidel, 1929, p. 516.
Skylakageia: of unknown translation, other than having something to do with
dogs. Thomas Lautwein.
Skylakitin: Lady of the Dogs: The Orphic Hymn to Hekate.
Soteira: Savior: see Hekate Soteira
by Sarah Iles Johnston for a great exegesis. This epithet has been given to many different
Gods and Goddesses.
Speirodrakontozonos: Girt in Serpent Coils: See Michael Italicus’ Letter 17, as quoted in Stephen Ronan’s The Goddess Hekate.
Stratelatis: Leader of Hosts/General: PGM IV 2241-2358.
Tartaroukhos: Ruler of Tartaros: PGM IV 2241-2358.
Taurodrakaina: Bull Snake, Bull Dragon: PGM IV 2441-2621.
Taurokarenos: Bull-headed: PGM IV 2785-2890.
Tauromorphos: Bull-formed: PGM IV 2441-2621.
Tauropolos: Bull-herder: The Orphic Hymn to Hekate
Tauropos: Bull-Faced: PGM 2785-2890.
Tergeminus: of Triple-Birth: An
Elementary Latin Dictionary by Charlton T. Lewis, American Book Co. 1890.
Terpsimbrotos: One who delights mortals / Gladdens Mortals / Gladdens the
Hearts of Men: PGM IV 2241-2358.
Tetrakephalos: Four-Headed: The Chaldean Oracles. See Ronan and Johnston.
Tetraoditis: Of the Four-Ways/Haunting Crossroads/ Four-Road’s Mistress: PGM IV
2441-2621. An epithet for the Moon.
Tetraonymos: Four-Named: PGM IV 2441-2621. An epithet for the Moon.
Tetraprosopos: Four-Headed: The Chaldean Oracles. See Ronan and Johnston.
Thanategos: Death-bringing.: PGM IV 2785-2890.
Thea Deinos: The Dread Goddess: Apollonius Rhodius Argonautica 3.1194
Therobromon: Roaring like a Wild Beast, of the City of the Beast: The Orphic
Hymn to Hekate.
Theroktonos: Beast-Slayer: PGM IV 2441-2621. Also given to Artemis as an
Thrinakia: Triple-Pointed / Of Three
Extremes / Triple: PGM IV 2441-2621. The LSJ simply says this epithet means
Triple. It is also the name of an island Odysseus visits after escaping Skylla
Tletos: Patient: PGM IV 2241-2358.
Triaucheros: with Three Necks: Lycophron’s Alexandra
Triceps: Three-formed: Ovid’s Metamorphoses
Trikephalos: Three-headed: numerous sources, coins, and statuary.
Trikaranos: Three-headed: PGM IV 1390-1495.
Triktypos: Triple-Sounding: PGM IV 2441-2621.
Trimorphos: Three-formed: numerous sources, coins, and statuary.
Trioditis: Of the Three Roads: Athenaeus.
Trionymos: Triple-Named: PGM IV 2441-2621.
Triphthoggos: Triple-voiced /Having Three Voices: PGM IV 2441-2621.
Trivia: Of the Three Ways: The name for the Roman Goddess of the Three Roads.
Tymbidian: sepulchral: The Orphic Hymn to Hekate.
Divine: PGM 2241-2358.
Zerynthia: of Mount Zerynthia: See Gimbutas’ Old Europe, p. 197. Likely named after Zerynthos in Lagina.
Zonodrakontos: Covered in Snakes, Intertwined with snakes: The Chaldean
Zoogonos: Seed of Life: Psellus’ Chaldean Oracles.
Zootrophos: Nourisher of Life: The Chaldean Oracles.
Stop expecting devotees to have the same prejudices against their own gods that you do, especially when you’re not even a part of their religion 2k16
Plunteria: June 1, 2016, according to my current calendar.
In Athens, this was the day when the temple was closed, the
icon of Athena was stripped, and Her clothes were washed. No courts were open,
nor assemblies held on this day. The festival was particularly associated with
Athena’s priestess Aglauros, whose name may be a gloss of the Goddess Herself. After
the washing, a feast was held with sacrifices to Athene. Traditionally, the day
as a whole was considered unlucky to try anything new, because Athena’s
attention was concealed from the polis.
In modern parlance, perhaps this is a good day to clean the
altars up, and go over the icons for a good cleaning. Give something new to
Athene, or to Everyone. A new altar cloth or the like wouldn’t be amiss.
Offer khernips, barley, olive oil (Athene gave us the
olive!), olives, or anything handmade is good as well (Athena is the mother of
Gardner, James. The
Faiths of the World: an Account of All Religions and Religious Sects, their
Doctrines, Rites, Ceremonies, and Customs, Vol. 2, Fullarton, 1858.
Morritt, Robert D. Echoes
from the Greek Bronze Age: an Anthology of Greek Thought in the Classical Age,
Schmitz, Leonhard. The
Classical Museum: a Journal of Philology and of Ancient History and Literature,
Classics: Complete Works of Thucydides, Delphi, 2013.
Miller, William. “Parthenon of Athens in its present state,”
1829, engraving published in Select Views
in Greece with Classical Illustrations by H.W. William. Via wikicommons: https://commons.wikimedia.org/wiki/File:Parthenon_of_Athens_engraving_by_William_Miller_after_H_W_Williams.jpg
Someone on Reddit was asking me for more information on Hekate and for some good links to use as a starting point for them. I complied a small list of a few of the places I’ve found to have useful information.
Theoi’s page on Hetake in Myth
Baring the Aegis’s intro to Hekate in Hellenic Polytheism
Hellenic Devotions to Hekate by Hearthstone (This also has devotions to many other Greek gods!)
The Hellenic calendar’s fantastic page with information on Hekate’s Deipnon.
And I have a FAQ here. Among other resources.