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Literary Fragments

“Then he (Aeson & Alkimede using magic to summon up the ghosts of the dead) appeased the goddess of triple form (Hekate who had to be appeased so the summoned spirits of the dead would be allowed entrance back into Haydes), and with his last sacrifice offers a prayer to the Stygian abodes, rehearsing backward a spell soon, soon to prove persuasive; for without that no thin shade will the dark ferryman (Charon) take away, and bound they stand at the mouth of Hades- Flaccus
Here we have a description of a rite to invoke certain aspects of Hekate for magickal purposes. Note the opening and mediating functions of Hekate as the ritual is calling forth the dead from Hades.
"There stands a wood, enduring of time, and strong and erect in age, with foliage aye unshorn nor pierced by any suns … Nor do the shadows lack a divine power: Latonia’s (Artemis-Hekates’) haunting presence is added to the grove … Her arrows whistle unseen through the wood, her hounds bay nightly, when she flies from her uncle’s (Haydes’) threshold and resumes afresh Diana’s kindlier shape (Diana is here regarded as a dual Artemis-Hekate) …
(Teiresias performing the rites of necromancy) bids the dark-fleeced sheep and black oxen be set before him ... Then he entwined their fierce horns with wreaths of dusky hue, handling them himself, and first at the edge of that well-known wood (sacred to Hekate) he nine times spills the lavish draughts of Bacchus into a hollowed trench, and gifts of vernal milk and Attic rain (honey) and propitiatory blood to the Shades below; so much is poured out as the dry earth will drink. Then they roll tree trunks thither, and the sad priest bids there be three altar-fires for Hekate and three for the maidens born of cursed Acheron (the Erinyes); for thee, lord of Avernus (Haydes), a heap of pinewood though sunk into the ground yet towers high into the air; next to this an altar of lesser bulk is raised to Ceres of the Underworld (Persephone); in front and on every side the cypress of lamentation intertwines them. And now, their lofty heads marked with the sword and the pure sprinkled meal, the cattle fell under the stroke; then the virgin Manto (daughter of Teiresias), catching the blood in bowls, makes first libation, and moving thrice round all the pyres, as her holy sire commands, offers the half-dead tissues and yet living entrails, nor delays to set the devouring fire to the dark foliage. And when Tiresias heard the branches crackling in the flames and the grim piles roaring – for the burning heat surges before his face, and the fiery vapor fills the hollows of his eyes – he exclaimed, and the pyres trembled, and the flames cowered at his voice:
‘Abodes of Tartarus and awful realm of insatiable Mors (Thanatos, death), and thou, most cruel of the brothers (Haydes), to whom the Shades are given to serve thee, and the eternal punishments of the damned obey thee, and the palace of the underworld, throw open in answer to my knowing the silent places and empty void of stern Persephone, and send forth the multitude that lurk in hollow night; let the ferryman (Charon) row back across the Styx with groaning bark. Haste ye all together, nor let there be fore the Shades but one fashion of return to the light; do thou, daughter of Perses (Hekate), and the cloud-wrapped Arcaidan (Hemes) with rod of power lead in separate throng the pious denizens of Elysium; but for those who died in crime, who in Erebus, as among the seed of Cadmus, are most in number, be thou their leader, Tisiphone, go on before with snake thrice brandished and blazing yew-branch, and throw open the light of day, nor let Cerberus interpose his heads, and turn aside the ghosts that lack the light." –Thebaid
Note here the triple lights and Nine draughts, as numerical formulae are most important in the circumscribing of the Being of Hekate. Also note the other deities (Death and Hermes) that are called upon in the same rite.
Medea : “'By the goddess I worship most of all, my chosen helper Hekate, who dwells in the inner chamber of my house, none of them shall pain my heart and smile at it! Bitter will I make their marriage, bitter Kreon's marriage-alliance, and bitter my banishment from the land!" –Euripides, Medea
Medea of course being great sorcerer, the identity of Hekate as the ‘goddess I worship most of all’ is most telling.
“The goddess Hera kept (Medea) in the house, though as a rule she did not spend her time at home, but was busy all day in the temple of Hekate, of whom she was priestess.” –Argonautica
Interestingly, this concept, that the Sorceress Medea is a “priestess” is mirrored in modern, so-called revival, Witchcraft.
Medea: “And yet I wish (Jason) had been spared. Yes Sovran Lady Hekate, this is my prayer. Let him live to reach his home.” –Argonautica
Here the rulership of Hekate is demonstrated, since Medea clearly believes that her request is within Hekate’s power. This is probably in respect to Her “dominion” over the Heavens and Earth (and Sea) .
Argos: “’You (Jason) have heard me speak of (Medea) who practices witchcraft under the tutelage of the goddess Hekate. If we could win her over, we might banish from our minds all fear of your defeat in the ordeal (yoking the fire breathing bulls of Aeetes).” –Argonautica
Hekate is named as the tutelary spirit of ‘Witchcraft’ which is the art of Sorcery as opposed to the ‘religion’ of witchcraft of the European Middle Ages. While there are mentioned groups of ‘witches’ in the Classical literature, the organization of the coven is not found in any form related to Hekate. There is some similarity at least with the Dionysian cults however, and Dionysus was also part of the Eleusinian mysteries.
Medea: “‘At dawn I will go to Hekate’s temple with magic medicine for the bulls (to protect Jason from their fiery breath).” – Argonautica
“She (Medea)wished to drive to the splendid Temple of Hekate; and while were getting the carriage ready she took a magic ointment from her box. This salve was named after Prometheus. A man had only to smear it on his body , after propitiating the only-begotten Maiden (Hekate) with a midnight offering, to become invulnerable by sword or fire and for that day to surpass himself in strength and daring. It first appeared in a plant that sprang from the blood-like ichors of Prometheus in his torment, which the flesh-eating eagle had dropped on the spurs of Kaukasos … To make the ointment, Medea, clothed in black, in the gloom of night, had drawn off this juice in a Caspian shell after bathing in seven perennial streams and calling seven times on Brim o, nurse of youth, Brimo, night-wanderer of the underworld, Queen of the dead. The dark earth shook and rumbled underneath the Titan root when it was cut, and Prometheus himself groaned in the anguish of his soul.” –Argonautica
Here the worship of Hekate and the performance of magick are linked. In both cases Medea is going to Hekates temple and the creation of magickal potions are described. It seems likely that the products of sorcery, such as potions etc. would be taken to the Temple and Hekate propitiated and or entreated as part of the magickal working.
“Medea forced herself to speak to him (Jason). ‘Hear me now,’ she said. ‘These are my plans for you. When you have met my father and has given you the deadly teeth from the serpent’s jaws, wait for the moment of midnight and after bathing in an ever-running river, go out alone in somber clothes and dig a round pit in the earth. There, kill a ewe and after heaping up a pure over the pit, sacrifice it whole, with a libation of honey from the hive and prayers to Hekate, Perses’ only Daughter. Then, when you have invoked the goddess duly, withdraw from the pyre. And to not be tempted to look behind you as you go, either by footfalls or the baying of hounds, or you may ruin everything and never reach your friends alive. In the morning, melt this charm, strip, and using it like oil, anoint your body. It will endow you with tremendous strength and boundless confidence … neither the spear-points of the earthborn men nor the consuming flames that the savage bulls spew out will find you vulnerable.” –Argonautica
“Jason waited for the bright constellation of the Bear to decline, and then, when all the air from heaven to earth was still, he set out like a stealthy thief across the solitary plain. During the day he had prepared himself, and so had everything he needed with him; Argos had fetched him some milk and a ewe from a farm; the rest he had taken from the ship itself. When he had found an unfrequented spot in a clear meadow under the open sky, he began by bathing his naked body reverently in the sacred river, and then put on a dark mantle which Hypsipyle of Lemnos had given him to remind him of their passionate embraces. Then he dug a pit a cubit deep, piled up billets, and laid the sheep on top of them after cutting its throat. He kindled the wood from underneath and poured mingled libations on the sacrifice, calling on Hekate Brimo to help him in the coming test. This done, he withdrew; and the dread goddess, hearing his words from the abyss, came up to accept the offering of Aison’s son. She was garlanded by fearsome snakes that coiled themselves round twigs of oak; the twinkle of a thousand torches lit the scene; and hounds of the underworld barked shrilly all around her. The whole meadow trembled under her feet, and the nymphai of marsh and river who haunt the fens by Amarantian Phasis cried out in fear. Jason was terrified; but even so, as he retreated, he did not once turn round. And so he found himself among his friends once more, and Dawn arrived.” –Argonautica
An excellent description of a non-initiate (Jason) calling on the Goddess. The sacrifice is made under the guidance of Medea who is functioning as Priestess, advising Jason and not herself performing the magick. Also note the mention of the Constellation of the Bear, URSAE MAJOR and its declination as the sign that the time is propitious for the rite. See the Dragon for much more on the 7 stars of Ursae Major in regard to the Nine Coils .
”Rising from the distant east, the Lady Selene (Moon), Titanian goddess, saw the girl (who is Medea) wandering distraught, and in wicked glee said to herself: ‘So I am not the only one to go astray for love, I that burn for beautiful Endymion and seek him in the Latmian cave. How many times, when I was bent on love, have you disorbed me with your incantations, making the night moonless so that you might practice your beloved witchcraft undisturbed! And now you are as lovesick as myself. The little god of mischief has given you Jason, and many a heartache with him. Well, go your way; but clever as you are, steel yourself now to face a life of sighs and misery.’ So said Selene.”
The statement of the Moon Goddess, which seems to be distinct from Hekate here, is interesting in the mention of the Witch having control over the Moon (in the sky) and her ability to cast the Night into total darkness in order to practice her (Medeas) rites as if it were the Dark moon.
“ (The Dragon) writhed he saw (Medea) take her stand, and heard her in her sweet voice invoking Hypnos, the conqueror of the gods, to charm him . She also called on the night-wandering Queen of the world below to countenance her efforts. Jason from behind looked on in terror. But the giant snake, enchanted by her song, was soon relaxing the whole of his serrated spine and smoothing out his multitudinous undulations … Medea, chanting a spell, dipped a fresh sprig of juniper in her brew and sprinkled his eyes with her most potent drug; and as the all-pervading magic scent spread round his head, sleep fell on him.” –Argonautica
The importance of this passage should be readily apparent. In fact, the Alchemical formual of the conquest of the Dragon can be discerned from this passage alone.
”She (Medea) reinforced her words with magic, scattering to the four winds spells of such potency as would have drawn wild creatures far away to come down from their mountain fastnesses.” –Argonautica
Mentions of magickal practices which no doubt call on Hekate, as She is a goddess of wild animals, who it is believed, would be drawn to Her presence invoked by the rtiual.
“ ‘Nor let them (the Argonauts) go too near the hateful den of Ausonian Skylla, that wicked monster borne to Phorkys by night-wandering Hekate, whom men call Kratais.” –Argonautica
Hekate named as the mother of the Sea Monster Scylla. In this passage Circe is speaking.
“I swear by Helios’ sacred light and by the secret rites of Perses’ night-wandering Daughter .” –Argonautica
Note the fact that she swears by BOTH. This should not be viewed as playing both sides of the proverbial fence but, rather as the fact that Hekate spans both the Light and Darkness. Recall that Medea is a devotee of Hekate first and foremost. Diodorus Siculus names Hekate as Medeas actual mother though this seems to be a spiritual relationship and may indicate a ritual adoption of Her consecrated priestess. Hekate was often linked with other gods and, after Artemis and Hermes, Helios was most often associate with Hekate. This may be one reason She became associated with the Moon.
“‘Listen to me,’ (Medea) said (speaking to the Argonauts). ‘I think that I and I alone can get the better of that man, whoever he may be, unless there is immortal life in that bronze body. All I ask of you is to stay here keeping the ship out of range of his rocks till I have brought him down.’
They took the ship out of range, as Medea had asked, and rested on their oars waiting to see what marvelous device she would employ. Medea went up on the deck. She covered both her cheeks with a fold of her purple mantle, and Jason led her by the hand as she passed across the benches. Then, with incantations, she invoked the Keres (Spirits of Death), the swift hounds of Hades who feed on souls and haunt the lower air to pounce on living men. She sank to her knees and called upon them, three times in song, three times with spoken prayers. She steeled herself of their malignity and bewitched the eyes of Talos with the evil in her own. She flung at him the full force of her malevolence, and in an ecstasy of rage she plied him with images of death.
Is it true then, Father Zeus, that people are not killed only by disease or wounds, but can be struck down by a distant enemy? The thought appalls me. Yet it was thus that Talos, for all his brazen frame, was brought down by the force of Medea’s magic. He was hoisting up some heavy stones with which tow keep them from anchorage, when he grazed his ankle on a sharp rock and the ichors ran out of him like molten lead. He stood there for a short time, high on the jutting cliff. But even his strong legs could not support him long; he began to sway, all power went out of him, and he came down with a resounding crash..” –Argonautica
Another, rather detailed, example of a magickal operation. Note again the three times invocation as well as, in this case, that Medea uses spoken spells without any implements or ritual parphanalia.
“They (the Argonauts) made fast their stern cables on the Paphlagonian coast at the mouth of the River Halys. Medea had told them to land there and propitiate Hekate with a sacrifice. But with what ritual she prepared the offering, no one must hear. Nor must I let myself be tempted to describe it; my lips are sealed by awe. But the altar they built for the goddess on the beach is still there for men of a later age to see.” –Argonautica
An enigmatic retelling of a ritual sacrifice. It should be well noted that sacrifice is most important to the performance of Hekate’s rites and the magick She teaches. This is of course true of all Classical gods but also a sign of her Titanic nature as well as an indication of Her role as giver of sacrifice in the Mysteries.
“(Medea) said (to the Argonauts) that she had brought with her many drugs of marvelous potency which had been discovered by her mother Hekate and by her sister Kirke; and though before this time she had never used them to destroy human beings, on this occasion she would be means of them easily wreak vengeance upon men who were deserving of punishment." -Diodorus Siculus
This is a unique passage in that Medea discusses a moral basis for the use of her power learned and derived from her ‘mother’ Hekate.
” (Medea) in her sacred fillets by the twin torches’ light –Valerius Flaccus
Again Hekate’s rites are described as lit by torch light (held by the priestess, in this case Medea) as a symbol of Her aspect as Guide – as a bringer of Light – and Medea here was invoking the Goddess, it seems, and assuming Her form by imitation.
“Persean Hecate dwelling in her lofty groves beheld her … and from the depth of her heart uttered these words: ‘Alas! thou dost leave our woodland an thy maidens’ bands, unhappy girl, to wander in thy own despite to the cities of the Greeks. Yet not unbidden goes thou, nor, my dear one, will I forsake thee. A signal record of they flight shalt thou leave behind, nor though a captive shall thou ever be despised by thy false lord, nay, he shall know me for thy teacher, and that I grieved with shame that he robbed me of my handmaid.” –Valerius Flaccus
Even when Medea turns from her path Hekate vows not to forsake her which is indicative of Her benevolence toward Her worshipers if not humanity in general. Of course there are traditions that Medea was actually the daughter of Hekate but is reasonable to believe that she (Medea) can be considered to represent the worshipper (as such devices of serve this purpose in myth).

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