Category Archives: Hecate

Wait for the Bright Constellation of the Bear to Decline

The Scent of a Goddess

I am aware of how certain smells can evoke very powerful images and the use of fragrance is something that fills both my everyday and my devotional life. It doesn’t even have to be smells you particularly like very much. A couple of years ago I was lucky enough to attend a wonderful workshop entitled “Sacred and Ritual Perfumes” held in Glastonbury by the wonderful Marina.

Marina is a fantastic natural perfumer who owns The Perfume Garden and as part of the workshop we had to discuss smells we did and didn’t like. I expressed my deep disgust at the scent of unadulterated Patchouli, it has such negative connotations. My first clear memory of it was in the late 1970’s. I cannot have been more than 7 years old and we were eating in the Vegan cafe in our local town, a treat I normally relished. But his particular day the person who was waiting table smelt terribly of body odour overlaid with another smell, the combination was so sickening that it stayed with me all day hanging around under my nose and I was physically ill on the bus ride home. The other smell as I discovered later was Patchouli.

I can recall the clothes the person was wearing, the gaudily painted walls, the ethnic hangings and the beaded curtain that separated the kitchen from the customers. I can even feel the wooden table under my hand and recall swinging my legs from the seat which was too tall for me; so strong are my memories. And every time I have smelt Patchouli on its own since then, those memories come flooding back so strongly that I have to take a moment and centre myself.

The connection with smell and the ability to recall memories is not a new concept and it is a phenomena we can use in our work with Deity. After all if smell can quite literally summon up a memory so strongly that it can physically make us sick, then imagine what we can do with our primal mind and smell, what we can connect with when we use the right smell and let our conscious minds go.

This is one of the primary reasons in my opinion, for using incense during ritual or path-working. Yes of course you can use it as an offering of sorts as we tend to blend incenses that are aligned with whichever entity you are working with and there are of course many historical references to using fine perfumes and smoke as offerings to the Gods. But when we work we want to align ourselves with and summon up an aspect of something. And there really isn’t a quicker way to evoke an image of something than through our sense of smell.

I tend to blend a lot of my own incense and I have provided recipes for a few of my own in my book but from time to time I venture into the world of prepared blends from skilled artisans, and I have to say that the Hecate Oil from Rosarium Blends is possibly one of the best ritual scents I have come across in a very long while and to me it evokes the very essence of Hekate. It is deep and rich and earthy, with a sweet undertone which stops the combinations of Oakmoss and Myrrh and Frankincense making the smell too masculine. And funnily enough, it contains Patchouli 😉

The Dance of the Horae

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Not all the material I wrote made it into my book some bits didn’t make the grade and were left out, one of them was the concept of a Hekate related calender, after a debate with a fellow Covenant of Hekate member this evening, I thought it was time to post up one of the sections that didn’t get included as it may help others in thier journeys, I do hope you enjoy it.

The Attic Calendar

“All-coloured Horae, rich increase your care, circling, forever flourishing and fair”

We briefly touched upon the subject of the Attic Calendar in the chapter for divination, as it is the Hellenic calendar which has survived in the most complete format, it is appropriate to use this upon which to base a ritual year. The months as has been explained before do not correlate directly to the months in the modern calendar as we understand it, and it is this common misconception that leads to comments like “the 13th of August is sacred to Hekate”, which undoubtedly came a about as a result of the 30th of the Month (Deipnon) falling upon August 13th rather than the actual date of the 13th being sacred.

The Dance of the Horae
The Horae or seasons of ancient mythology were originally just two, spring/summer & autumn/winter, however over the centuries this grew, the a large majority of writers named them as three and artwork of three seasons is quite common, these seasons correlating to Spring and new growth after a fallow period, Summer when the fruits and beans were in season and Autumn when the grain crops were ready for harvest. This can also cause some confusion for the seasons in the Mediterranean do not correlate accurately into a Celtic Northern European wheel of the year, the fallow period was considered to be during what we would know as midsummer, for this was a time of drought, with the planting of wheat happening later in the year when the first rains arrived sometimes as late as November or December by our reckoning, and then harvested in May or June, as a result Persephone’s decent into the underworld for example would be most fitting on or around the summer solstice, not the winter, and rites that you may choose to create around this mythology involving Hekate should reflect this.

Provided below is a list of the Attic months, and other information such as known dates of festivals to Hekate or associated deities which can be used to create a more complete ritual cycle², in cases where a festival or mystery rite took longer than one day, such as the lesser mysteries during Anthesterion, a shorter 2 day period has been indicated for modern usage; Also for convenience sake modern seasons have been included but traditional festivals have retained their rightful place in the dance of the Horae as it would have been.

Attic	Gregorian	Festival
Hecatombaion	Jul – Aug	Noumenia 30 Deipnon
Metageitnion	Aug – Sept	Noumenia 16 Sacrifice – Kourotrophos, Hekate, Artemis 30 Deipnon
Boedromion	Sept – Oct	1 Noumenia 20 Greater Mysteries 21 Greater Mysteries 30 Deipnon
Pyanopsion	Oct – Nov	Noumenia 30 Deipnon
Maimakterion	Nov – Dec	Noumenia 30 Deipnon
Posiedeon	Dec – Jan	1 Noumenia 26 Haloa 30 Deipnon
Gamelion	Jan – Feb	1 Noumenia 27 Sacrifice – Kourotrophos, Hera ,Zeus, Teleius, Poseidon. 30 Deipnon
Anthesterion	Feb – Mar	Noumenia 12 Anthesteria Khoes 20 Lesser Mysteries 21 Lesser Mysteries 30 Deipnon
Elaphebolion	Mar – Apr	Noumenia 30 Deipnon
Mounichion	Apr – May	Noumenia 6 Didymeia 30 Deipnon
Thargelion	May – Jun	Noumenia 19 Bendidea 30 Deipnon
Skirophorion	Jun – July	1 Noumenia 3 Sacrifice – Kourotrophos, Athene, Polias, Aglaurus, Zeus, Polieus, Poseidon, Pandrosos. 30 Deipnon

Noumenia – The first day of the new moon and of the new month, this was associated with Hekate through the works of Pindar who said that Hekate gave omens of victory on the 1^st day of the Month, this day is a particularly fortuitous day to perform works of divination at dawn, oracular work and skrying can also incorporated into the rite. As the start of a new month this is a good time to perform devotional work and a reaffirmation of your dedication to the Goddess in the coming month.

Sacrifice to Kourotrophos – This sacrifice happens during 3 months of the yearly cycle, Metageitnion, Gamelion, Skirophorion, and although only one specifically names Hekate, the epithet of Kourotrophos appears in all these festivals which make them appropriate to celebrate for you can evoke Hekate in that aspect, in addition you may wish to also evoke, Artemis and Zeus as appropriate. As they are relatively evenly spaced throughout the year and are an excellent time for topping up defences around the home petitioning the Goddess to protect it, and its inhabitants, particularly children, records show that a suitable sacrifice for the Goddess at these times were pigs, as many today may not wish to handle pork (or any meat) products creating a votive offering in the image of a pig and immolating it would be another alternative to consider, do however make sure you inscribe it and dedicate it to Hekate. If at all possible try and make this rite in the month of Metageitnion coincident with a clear night when it may be possible to witness the Perseid meteor showers, which are named after Hekate’s father.

Greater Mysteries – These are the mysteries of Demeter and Persephone at Eleusis, in which not only was Hekate perceived to guide the Mystai with Iakkos, but also when she became companion and guide to Persephone. This is a most fortuitous time for rites of self dedication and initiation, it should be marked annually with a day of fasting (or abstinence) followed by a night time vigil or procession celebrating Hekate in her aspect of torchbearer and light bringer. This is also a time for making reparations over past wrong doings, and offering the olive branch to would be enemies, clearing the slate and stating anew.

Haloa – Whilst for a us a midwinter festival, this would have been a festival of growth in the Mediterranean world, it was considered a time of feasting and thanks marked with bonfires and banquets and an all night vigil to greet the rising sun, as this falls so very close to Yule and Christmas, it would be more than acceptable to perform this rite on a solstice night, evoking Hekate and inviting her to attend a feast in her honour which should be contained within the ritual circle, Reif³ does suggest that this may have been a “women’s only” rite of a rather bawdy nature, think hen party and then some, so you may like to consider telling the males in your group to find a quiet pub to spend the night in for this one, after all we don’t really wanting them to know “all” the women’s mysteries now do we girls?

Anthesteria Khoes – The Attic equivalent of the day of the dead, the God Hermes in his role of psychopomp was honoured on this night, when the spirits of the dead were said to wander abroad. This is an excellent night to honour both Hermes and Hekate together as well as honouring ancestors and those who have passed with a dumb supper rite, the records note that casseroles with root vegetable were offered most probably because they grew underground.

Lesser Mysteries – All initiates of the Greater mysteries first had to undergo the lesser mysteries and these took place every four years, the gods honoured during these rites were traditionally Demeter, Persephone and Dionysus and was considered by some to be the nuptial celebration of the divine couple; this is an excellent time for performing rites of blessing, both upon relationships, but also new ventures, homes and welcoming family into the fold both magickal and physical. Within that remit it is worth evoking Hekate alongside the deities mentioned above, especially considering her close connection with the greater mysteries. This would also be a time for prospective initiates to request initiation at the following Greater Mysteries and dedicate to the period of study required to undergo such a rite.

Didymeia – This was an annual Pythian rite to Apollo held in the town of Miletus in Caria, the date is ambiguous, but some academics have surmised that it took place in the Milesian month of Taureon, which is believed to have occurred some two months after Anthesterion, this date would correlate for the rite was sacred to Apollo and this date ties in with the Attic date which is recognised as Apollo’s birthday. During this rite two large stone cubes were placed before “Hekate at the Gate”; during this ritual, temples both astral and physical should be cleansed, magickal protections should be reinforced and divination should occur to ascertain the direction of your work (or groups work) during the following year.

Bendidea – The annual rite of the Thracian Goddess Bendis mentioned by Plato in his work Republic, it was considered quite a spectacle and involved horseracing by torch light through the streets of Athens. Whilst it appears that the original rites were one of purification and solemnity, they eventually because fairly bawdy raucous affairs, if working in a group, this might be a suitable ritual for the gentlemen to get all down and dirty with the men’s mysteries, you know, beer, wine, song, curry etc. etc. Competitions both physical and mental could also be incorporated into this rite.

Deipnon – Performed monthly during the dark moon the Deipnon was primarily about cleansing, and petitioning Hekate to keep the house safe during the coming months, because of the offerings given it eventually became a time for charity for the poor it was said, fed from the suppers laid out on the crossroads for Hekate. Suitable offerings would be eggs, garlic, fish, honey and cheesecakes, which should be placed outside separately from the cleansings of the home. It is a good time to perform physical cleansing as well as magickal cleansing, make sure all tasks that need to be done such as any outstanding obligations, household or work related paperwork etc. In fact any ends you want to tie up should be done so before performing this rite.

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¹ Orphic Hymn to the Horae
² Festival Dates taken from http://www.numachi.com/~ccount/hmepa/
³ Reif, J. Mysteries of Demeter

The Priestess & The Ferret

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“They turned her into a deceitful weasel (or polecat), making her live in crannies and gave her a grotesque way of mating. She is mounted through the ears and gives birth by bringing forth her young through the throat. Hekate felt sorry for this transformation of her appearance and appointed her a sacred servant of herself.” ~Antoninus Liberalis, Metamorphoses 29 (accessed online www.theoi.com)

The part Hekate plays in the transformation of a person is often profound, and is a reoccurring theme in ancient literature and the myths surrounding Hekate, some more pleasant than others. The except above, is part of a retelling of the birth of Herakles; the son of Zeus and a mortal woman named Alkmene, Hera in her usual jealous rage for her husbands philandering had persuaded both the Moirai and Eileithyia, (a Cretan Goddess who was adopted into the Greek Pantheon, and later became syncretised with Artemis and possibly even Hekate) to keep the poor woman in perpetual labour. The friend and former childhood play-mate of the afflicted Alkmene contrived to break the concentration of the Goddesses, thus allowing the birth of Herakles, but for her impudence was turned into a polecat. Hekate however took pity and made her a sacred servant.

Aelian, however, claimed that the Polecat was in fact the Sorceress Gale who had angered Hekate; the inference is that it was her “incontinence and abnormal sexual desires” that were the cause of this transformed state; but I do have to query if this was that case, for Hekate is generally the one who takes on unfortunate creatures transformed by other Gods and when you consider the shenanigins that some of her Priestesses get up to, a little bit of a “womans problem” and some unusual appetites seems to have a ring of untruth about it, especially when the Polecat it seems was a sacred servant to the Goddess; whilst of course we cannot always claim to the know the will of the Gods, why on earth would you “punish” a person by elevating them, through transformation, to a position of favour?

This theme of taking the unwanted, ill-favoured and outcast is even further supported by the story of Hekate and Hekabe, who after the fall of Troy murdered a Thracian King and then commited suicide to avoid an unelegant death, but by Hekate’s will was transformed into a hound who was the goddess’ attendant, again when you consider that history is pretty much told by the victors, and the trojan war is one celebrated in the Greek tradgedies, we see Hekate taking the role of adoptress or mother of the underdog heroine or outcast; those whose side of the story will or can never be told.

Even Hekate herself can be considered a victim of transformation in the manner I have discussed, for according to Hesiod, in his catalog of Women, the Maiden Iphigenia, was sacrificed by her own father to appease the Goddess Artemis, but the Goddess felt sympathy for the maid and transformed her into “Hekate”. What Hesiod meant by this is unclear, obviously the knee jerk reaction is to assume that the girl literally became the Goddess Hekate; but I have harboured a small thought in my mind for a while, and I believe it is possibly supported by Euripides version of events portrayed in his two plays “Iphigenia in Aulis” and “Iphigenia in Tauris”. The former play describes the events around the slighting of Artemis and the girls sacrifice to aid her father, and how at the last minute the girl was whisked away by the Goddess and a deer left in her place, the latter then tells how Orestes, the maidens brother is sent by the God Apollo to Tauris to perform a task (again as recompense for a wrong doing) where upon we discover that the Priestess of Artemis is none other than Iphigenia herself.

What if by becoming a Priestess, the girl had in effect become Hekate; I have in my personal practise worked with the concept of “becoming Hekate”; the Chaldeans named Hekate as the world soul, and Theurgists strived to gain union with this divine essence; what if Iphigenias willing act of sacrifice allowed her to achieve, even momentarily, this union, this state of oneness with the divine?

Many Priests and Priestesses I know who name themselves as one of Hekates own, often place an emphasis on service, both to the Goddess and those around them who would strive to become closer and learn more; and her demands are often very precise, works of art and literature are often cited as being “by her command” and what better way to bring a soul closer to the divine than via the mediums which inspire and elevate the human condition.

Our transformations will obviously never be so physically profound as the anti-heroines of old, but that does not preclude them from being as meaningful, and with each little metamorphosis, perhaps, just perhaps, we will step one pace further towards becoming Hekate.

Her Sacred Fires – Redux

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It barely seems more than a month or two ago that I travelled through an ever darkening sky from my home in Cheshire to the Brecon Beacons. Unlike other magickal journey’s I have undertaken in the past, this inclement weather bore no omen for me other than a sense of familiarity, more than a few wild and drunken weekends of my misspent youth were passed in the Black Mountains and their temperamental weather systems; so in many ways the journey felt a little like “coming home”.

The journey this time was for a different purpose; I was to spend the weekend with the enchanting Sorita d’Este and her lovely husband David Rankine, with the intention of participating in the inaugural performance of The Rite of Her Sacred Fires, a rite which was initially concieved as a celebration of the release of a unique collection of essays written by Hekate devotees from across the world.

We already knew in our hearts the potential enormity of what we were doing, after all when Hekate has a hand in something it far from inconsequential and she’s been nadgering a lot of folks for a lot of years, myself included. But quite how large, this rite would become had yet to be revealed; thousands of people from across the world working together in harmony for a common purpose, to show devotion to the Goddess Hekate!

Within hours of the final performances of the rites which had been rippling across the globe during the 24 hour time span given, people were asking if it could be repeated again the following year, a new festival for Hekate. It certainly seemed like a good idea, but that was a long time away, a whole 12 months, I had much work to do in the intervening time; even just a fortnight ago it still seemed like an age away, even when fellow Devotee’s & Torchbearers of The Covenant of Hekate started talking about their plans, and how to publicise the event this year it still hadn’t quite sunk in how quickly the time had passed.

On that stormy night we had decorated the altar with Cherry blossom, and it was only this weekend whilst collecting blossom for my newly constructed outdoor shrine that I stopped dead, flowers in hand, the blossoms were out again, it was nearly time, on the 16th / 17th of May 2011 we will again join together across the world to celebrate her mysteries and dance in the light of her sacred flames.