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Hekate's Many Names part 2 of 3

Epithets without Historical Precedence but whose Title seems appropriate given other epithets with said provenance. Or Epithets for which I lack proof of the translation. Please contact me with information that affirms that Hekate had these titles historically if there is such to be had. I have used several of these epithets in ritual with pleasing results.

Abronoe: Gracious: PGM IV 2441-2621. I haven’t found this word in the LSJ and all words having to do with Grace or its synonyms do not share any traits with it.

Adamantaea: Unconquerable, Untamable Goddess: The name of one of the Nymphs that nursed Zeus. The meaning of the name certainly applies to Hekate.

Agrotera: Huntress: Epithet for Artemis. Likely applied to Hekate through modern conflation.

Amaimaketos: Unconquerable, raging, invincible, unapproachable, or uncontrollable: Associated with the Chimera and with the Sea, see Homer: The Poetry of the Past by Andrew Ford (footnote no. 52 on p. 90) and Man, Myth, and Magic: an illustrated encyclopedia of the supernatural, vol. 1 by Richard Cavendish, 1971. Apanchomene: The Hanged One: An epithet associated with Artemis.

Astrodia: Star-walker, Star-courser: PGM IV 2441-2621. The LSJ doesn’t have a word that matches this. Certainly “Astr” suggests the stars.

Booporos: Ox-Herder: As Hekate was historically called Ox-Herder (Bookolos), the title fits.

Damnodamia: Subduer of Subduers: PGM IV 2785-2890. Some of the root words here work, but I can’t find the word yet. Damnomeneia: Dominating: PGM 2785-2890. Much like Damnodamia, I’m not finding a clear picture of the translation yet. Deichteira: Teacher: my source tells me this comes from PGM IV 2241-2358, but I haven’t been able to verify the translation. Could this be a misspelling of Daeira?

Einodia Thygater Demetros: Daughter of Demeter, who is of the Road: See Farnell, who attributes the phrase to Euripides. I have not found the exact reference yet. This will be moving into the first category shortly. Epaine: Awe-inspiring, glorious, sublime: Historically applied to Persephone. Yet the meaning of this epithet certainly applies to Hekate. Ephoros: Guardian, overseer: Possibly derived from the name Ephesos. No evidence of connection to Hekate, though it seems appropriate. Epi-tymbidia: sepulchral: Closely associated with Aphrodite.

Genetyllis: Birth-helper: The Goddess of Childbirth whose name came to be a title of Artemis and Aphrodite. A class of goddesses of midwifery, the Genetillides. See A Dictionary of Greek and Roman Biography and Mythology by William Smith, 1873. Pausanias also highlights the similarities between Hekate and Genetyllis. Gigaessa: Giant: PGM IV 2708-2784. The word is utterly dissimilar from the Greek words for Giant (Titan, mega), and isn’t in the LSJ, Strong’s, or a Latin dictionary.

Hexacheira: of six-ways, of six hands. Several reliefs show Hekate with six hands, and thus could apply. I simply haven’t found an example of it being used historically. Hiera: Holy One: Applies to the Gods certainly.

Katakampsypsaykhenos: Bender of Proud Necks: Katampsis means to bend down, but the rest of the word is, for now, untranslated for my purposes. PGM IV 2708-2784. Kelkaia: unknown translation: Another epithet that Farnell suggests came to Artemis from Hekate.

Limenoskopos: of the Threshold, Watcher of Havens, On the Harbor, Watching the Harbor: A title that applied to Zeus and Artemis. Fits too well to Hekate’s nature to overlook as applicable. I know this one is attested, but I need to find time to assemble the relevant sources.

Noctiluca: Light of the Night, Night Shiner: A Latin epithet of Luna.

Oistrophaneia: Manifester of Madness: This name is of uncertain origin. Hekate was certainly described as a Goddess who could bring or cure madness. Ophiothrix: Serpent-haired: created by me for the purposes of describing Hekate’s snake- haired figure which is found in various texts. Oriplanos: Mountain Wandering: Ori definitely means Hill or Mountain, and Planos means Wandering, but this word isn’t in the LSJ or Strong’s. PGM IV 2441-2621. I’m still inclined to accept it. Might move it up to section A later.

Paggenneteira: Mother of All??: Another word for which there’s no entry in the LSJ that I’ve found. There’s pammetor, which bears this meaning. That’s as close as I have come to it.

Pasiphaessa: Wide-Shining: An epithet of Aphrodite.

Phthorenes: Ruin-Bringer, Corruptor: PGM IV 2785-2890. The root of this word, Phthora, means ruin, destruction, and deterioration. I have yet to find this word in any lexicon yet.

Polyboteira: Generous Giver of Nourishment: I’ve yet to find evidence of this specific epithet, though Kerenyi describes Hekate as Nourishing.

Polyplokamos: of many Tentacles; with many Feelers: from an ancient poem. Waiting for the exact source before affirming this epithet.

Potnia Theron: Mistress of Animals, Lady of Wild Beasts: a title first found in Minoan society, and applied to various Goddesses. Rabinowitz in his book on Hekate hints at scholarly debate over the application of this epithet to Hekate.

Prokathegetis: She who goes down before, Leader (LSJ): Kathegetis means teacher or guide. Hekate certainly fits. Prytania: misunderstood to translate as “Invincible Queen of the Dead” but it is more likely a connection to the Council Chamber, the Prytania.: See The Symbolical Language of Ancient Art and Mythology: An Inquiry by Richard Payne Knight, p. 26 for a discussion of the Prytania. The modern (mis)understanding as Invincible Queen of the Dead fits well. See the historical epithet Nertoron Prytanin, which actually does mean Mistress of the Dead.

Rexipyle: Door-Breaker: PGM IV 2708-2784. I have hunted through the LSJ and Strong’s to no avail. “pyle” means gate, or door. The rest of the word remains an unknown for me. Unless someone who has a better grasp of Greek is willing to help.

Strophaia: Standing as a porter at the door hinge: Mentioned by Farnell that it was inherited from Hekate to Artemis. He does not explain.

Tymborychos: Gravedigger, Grave-Robber. The word is in the LSJ, but I still have not found it associated with Hekate as of yet.

PART 1

PART 3

Sources

beast-coast-cannabidroid

Damnemeneus is the name of one of the five dactyls. see Geosophia Vol. 1 and 2

nehetisingsforhekate

Epithets: Aktiophis

Aktiophis: of unknown meaning, used in several hymns to Selene and Hekate in the PGM.

Let all the darkness of clouds be dispersed for me, and let the goddess AKTIOPHIS shine for me, and let her hear my holy voice. … for she has slanderously brought your holy mysteries to the knowledge of men, she, NN, is the one, [not] I, who says, ‘I have seen the greatest goddess, after leaving the heavenly vault, on earth without sandals, sword in hand, and [speaking] a foul tongue.’ It is she, NN, who said, ‘I saw [the goddess] drinking blood.’ She, NN, said it, not I, AKTIOPHIS ERESCHIGAL NEBOUTOSOUALETH PHORPHORBA SATRAPAMMON CHOIRIXIE, flesh eater. Go to her, NN, and take away her sleep and put a burning heat in her soul, punishment and frenzied passion in her thoughts, and banish her from every place and every house, and attract her here to me, NN. – PGM IV. 2441-2621

Bonner tells us that Aktiophis is a moon goddess associated with many different Greek Goddesses. In the PGM the name is often invoked as part of a string of the barbaric words, or voces magicae, which are understood to be magical gibberish.

But you, O Hekate, of many names, O Virgin, Kore, Goddess, Come, I ask, O guard and shelter of the threshing floor, Persephone, O triple-headed goddess, who walk on fire, cow-eyed BOUORPHORBE PANPHORBA PHORBARA AKTIOPHI ERESCHIGAL / NEBOUTOSOUALETH Beside the doors, PYPYLEDEDEZO and gate-breaker; Come Hekate, of fiery counsel, I call you to my sacred chants. – PGM IV 2708

Betz mentions in his glossary that Hopfner believes Aktiophi(s) to be an epithet for Selene, but does not put forth evidence one way or another. The name appears in numerous spells in the PGM, and few are useful as a means of discovering Aktiophis’ true nature.

But you, AKTIOPHIS, Mistress, Selene, Only Ruler, Swift Fortune of daimons and gods. – PGM IV. 2441-2621, which is very similar to PGM IV 2622-2707 in these particulars.

For I adjure you, Kythere, NOUMILLON BIOMBILLON AKTIOPHI ERESCHIGAL NEBOUTOSOUALETH PHROUREXIA THERMIDOUCHE BAREO / NE. – PGM IV. 2891-2942, wherein the epithet is found associated with Aphrodite’s epithet Kythere, and which precedes a second reference to the Goddess of Love, Aphrodite Kythereia.

In PGM VII. 317-18, we see Aktiophis mentioned as part of a spell to make a phylactery, which specifies that the voces magicae are to be spoken to the Moon.

In a fragment of a love spell (PGM VII.981-93) that seems focused largely toward Helios, we find Aktiophis mentioned again in conjunction with Ereschigal and Persephone.

As you can see, several of the appearances of the name Aktiophis comes alongside the name Ereschigal. This Goddess originates in Mesopotamia and shares many traits with Hekate, particularly the dominion over death and birth. Multiple spells in the PGM conflate the two.

Looking at words that resemble parts of Aktiophis in the LSJ, one doesn’t find too much. The word aktios refers to the coast, and is an epithet for the God Pan. As a liminal power, Hekate Aktiophis could be a goddess of the coasts, but that would be pure speculation. Scholars seem to think that Aktiophis is a Goddess in her own right, associated with the Moon, but they each neglect to explain their reasoning, as near as I can tell.

In the PGM, Aktiophis is as likely to be used in a string of barbarous words, known as voces magicae, which are best understood as words of power. The sorcerors and magicians who compiled the PGM weren’t, near as we can tell, concerned with the meaning of these words. Their origin was not important either. What mattered was that they were powerful and, in the right context, capable of empowering the spells.

In short, though scholars describe Aktiophis as a goddess in her own right, not much is known about her, nor why she was associated with Hekate, Aphrodite, and Selene. Ultimately, Aktiophis is less an epithet, and more an association.

Sources:

http://oracc.museum.upenn.edu/amgg/listofdeities/erekigal/

http://theoi.com/

http://lsj.translatum.gr/

Betz, Hans Dieter. The Greek Magical Papyri in Translation: including the Demotic Spells, 2nd ed., Chicago, 1992.

Bonner, Campbell. Studies in Magical Amulets: chiefly Graeco-Egyptian, Univ. Michigan, 1950.

MacMullen, Ramsay and Eugene Lane. Paganism and Christianity, 100-425 CE: A Sourcebook, Fortress, 1992.

Wilcken, Ulrich. Archiv für Papyrusforschung und verwandte Gebiete, Vol. 44,

Teubner, 1998. Images: Stein, Oliver. “Lunar Eclipse, 9/11/2003” photo, via wikicommons: https://commons.wikimedia.org/wiki/File:Lunar-eclipse-09-11-2003.jpeg

V., Christos. “The Myrtos Beach in Pylaros/Kefalonia,” photo, via wikicommons: https://commons.wikimedia.org/wiki/File:Myrtos.jpg

beast-coast-cannabidroid

Mr Drakon has an interesting insight for Aktiophis meaning in this article. All his PGM articles are highly recommended

http://voces-magicae.com/2015/08/05/pgm-iv-2708-2784-invocation-of-hekate/

“ The second set of voces magicae is a triad of names Aktiophis-Ereschigal-Neboutosoualêth that appear frequently in magical literature. Aktiophis is one of the “many names” of Hekate and according to Hopfner it is also an epithet of Selene.[9] The roots of the name are ακτις (“ray” or “beam”) and οφις (“serpent”). “

ihavenchonor-deactivated2020031

x. The “Headless One” Exorcism Ritual, Part I - PGM 5.96-172, as edited by Karl Preisendanz, Papyri Graecae Magicae: Die Griechischen Zauberpapyri, second edition, Verlag B. G. Teubner, Stuttgart, 1928, vol. I, pp. 184-7. This text is translated into English in Betz (ed.), The Greek Magical Papyri in Translation, including the Demotic Spells, second edition, Chicago: University of Chicago Press, 1992, p. 103. An upcoming blog entry will offer a modified translation and historical analysis of this ritual.

το ζωγρ(άφου) ες τν πιστολήν·

’σ καλ τν κέφαλον, τν κτίσαντα γν κα ορανόν, τν κτίσαντα νύκτα κα μέραν, σ τν κτίσαντα φς κα σκότος. σ ε σοροννωφρις, ν οδες εδε πώποτε, σ ε αβας, σ ε απως, σ διέκρινας τ δίκαιον κα τ δικον, σ ποίησας θλυ κα ρρεν, σ δειξας σπορν κα καρπούς, σ ποίησας τος νθρώπους λληλοφιλεν κα λληλομισεν.

γώ εμι Μοϋσς προφήτης σου, παρέδωκας τ μυστήριά σου τ συντελούμενα στραήλ, σ δειξας γρν κα ξηρν κα πσαν τροφήν· πάκουσόν μου.

γώ εμι γγελος το Φαπρω σοροννωφρις. τοτό στιν σο τ νομα τ ληθινν τ παραδιδόμενον τος προφήταις στραήλ· πάκουσόν μου, Αρβ[α]θιαω ρειβετ.αθελεβερσηθ.α[ρα] βλαθα, α(λ)βευ· εβενφ(χ)ι· χιτας(γ)οη· β[α]θ άω· εσάκουσόν μου κα πόστρεψο[ν] τ δαιμόνιον τοτο.

πικαλομαί σε, τν ν τ κεν πνεύματι δεινν κα όρατον θεόν· αρογογοροβραω· σοχου· μοδοριω· φαλαρχαω· οοο, γιε κέφαλε, πάλλαξον τν δενα π το συνέχοντος ατν δαίμονος, ρουβριαω μαρι ωδαμ· βααβναβαωθ· ασς δωναί· αφνιαω· ιθωληθ· βρασάξ· αηοωϋ, σχυρ κέφαλε, πάλλαξον τν δενα π το συνέχοντος ατν δαίμονος, μαβαρραϊω ωλ κοθα αθορηβαλω· βραώθ· πάλλαξον τν δενα, ώθ· βαώθ, βασυμ σάκ, Σαβαώθ,άω.

οτός στιν κύριος τν θεν, οτός στιν κύριος τς οκουμένης, οτός στιν, ν ο νεμοι φοβονται, οτός στιν ποιήσας φων προςτάγματι αυτο πάντα.

κύριε, βασιλε, δυνάστα, βοηθέ· σσον ψυχν εου, πυρ ιου, πυρ αώτ ιαηω ιοου βρασάξ σαβριαμ οο υυ ευ οο υυ δωναε ηδε εδε, εάγγελος το θεο ανλαλα λαϊ γαϊα απα διαχαννα χορυν.

γώ εμι κέφαλος δαίμων ν τος ποσν χων τν ρασιν, σχυρός, τ πρ τ θάνατον. γώ εμι λήθεια, μισν δικήματα γίνεσθαι ν τ κόσμ. γώ εμι στράπτων κα βροντν. γώ εμι, ο στιν δρς μβρος πιπίπτων π τν γν, να χεύ. γώ εμι, ο τ στόμα καίεται δι’ λου. γώ εμι γεννν κα πογεννν. γώ εμι Χάρις το Ανος, νομά μοι καρδία περιεζωσμένη φιν. ξελθε κα κολούθησον.’

τελετ τς προκειμένης ποιήσεως· γράψας τ νομα ες καινν χαρτάριον κα διατείνας π κροτάφου ες κρόταφον σεαυτο ντύγχανε πρς βορέαν τος νόμασι λέγων·

‘πόταξόν μοι πάντα τ δαιμόνια, να μοι ν πήκοος πς δαίμων οράνιος κα αθέριος κα πίγειος κα πόγειος κα χερσαο[ς] κα νυδρος κα πσα πιπομπ κα μάστιξ θεο.’

κα σται σοι τ δαιμόνια πάντα πήκοα. στιν δ τ γαθν ζδιον· ??

x. The “Headless One” Exorcism Ritual, Part II - PGM 5.96-172, originally translated by D. E. Aune in Betz (ed.), The Greek Magical Papyri in Translation, including the Demotic Spells. Second edition. Chicago: University of Chicago Press, 1992.

The Stele of Ieou the Hieroglyphist in his letter:

“I invoke you, Headless One (κέφαλος), who created earth and heaven, who created night and day, who created light and darkness. You are Osoronnōphris (σοροννωφρις), whom no one has ever seen. You are Iabas (αβας). You are Iapōs (απως). You distinguished the just and the unjust. You made female and male. You revealed seed and fruits. You caused people to love each other and to hate each other.

“I am Moses your prophet to whom you have transmitted your mysteries celebrated by Israel. You revealed the moist and the dry and all nourishment. Hear me!

“I am the messenger of Pharaoh Osoronnophris; this is your true name which has been transmitted to the prophets of Israel. Hear me, ARBATHIAŌ REIBET ATHELEBERSĒTH [ARA] BLATHA ALBEU EBENPHCHI CHITASGOĒ IBAŌTH IAŌ. Listen to me and turn away this daimon.

“I call upon you, awesome and invisible god with an empty spirit, AROGOGOROBRAŌ SOCHOU MODORIŌ PHALARCHAŌ OOO. Holy Headless One, deliver him, NN, from the daimon which restrains him. ROUBRIAŌ MARI ŌDAM BAABNABAŌTH ASS ADŌNAI APHNIAŌ ITHŌLĒTH ABRASAX AĒŌŌU; mighty Headless One, deliver him, NN, from the daimon which restrains him. MABARRAIŌ IOĒL KOTHA ATHORĒBALŌ ABRAŌTH, deliver him, NN, AŌTH ABRAŌTH BASUM ISAK SABAŌTH IAŌ.

“He is the lord of the gods; he is the lord of the inhabited world; he is the one whom the winds fear; he is the one who made all things by the command of his voice.”

“Lord, King, Master, Helper, save the soul, IEOU PUR IOU PUR IAŌT IAĒŌ IOOU ABRASAX SABRIAM OO UU EU OO UU ADŌNAIE, immediately, immediately, good messenger of God ANLALA LAI GAIA APA DIACHANNA CHORUN.”

“I am the headless daimon with my sight in my feet, the mighty one [with] the immortal fire; I am the truth that hates the fact that unjust deeds are done in the world; I am the one who makes the lightning flash and the thunder roll; I am the one whose sweat falls as rain so that it can inseminate the earth; I am the one whose mouth burns completely; I am the one who begets and destroys; I am the Favor of the Aeon! My name is: Heart Encircled by a Serpent (καρδία περιεζωσμένη φιν). Come forth and follow!”

Preparation for the foregoing ritual: Write the name-formula on a new sheet of papyrus, and after extending it from one of your temples to the other, read the six names, while you face north, saying:

“Subject to me all daimons, so that every daimon, whether heavenly or aerial or earthly or subterranean or terrestrial or aquatic, might be obedient to me and every enchantment and scourge which is from God.” And all daimons will be obedient to you.

beast-coast-cannabidroid

I wouldnt use the term “excorcism” by any means.

inhale-exhale-y-deactivated2017

Point four

fullpraxisnow

“In 1971, President Richard Nixon introduced the ultimate market to arms manufacturers. The “War on Drugs” provided increased federal funding to local police departments. But more importantly, in 1990 Congress enacted the National Defense Authorization Act (NDAA), which enabled the Secretary of Defense to “transfer to Federal and State agencies personal property of the Department of Defense, including small arms and ammunition, that the Secretary determines is — (A) suitable for use by such agencies in counter-drug activities; and (B) excess to the needs of the Department of Defense.” Section 1208 states further, under the “Conditions for Transfer,” that any property transferred must be “drawn from existing stocks,” meaning any purchased surplus can be offloaded to local police agencies with little to no obstruction.

The consequences of which have been far reaching. Today, municipal police departments serve as a release valve for the overflow of military grade weapons produced by arms manufacturers. Amended versions of the NDAA have provided local law enforcement agencies with armored personnel vehicles, grenade launchers, high-caliber assault rifles, and an ever-escalating stockpile of combat-ready equipment. It is not just weapons either. Imperial war has imported the ideology of military combat, blurring the distinction between the “Rule of Law” and the “Rules of Engagement,” and brought it to bear upon the intimate details of everyday life. We have seen an escalation of military-styled “special ops” teams within police agencies, the dismantling of the 4th amendment, and heightened advocacy for complete submission to the state in the name of national security, no matter how intrusive.”

– For Abolition: Prisons and Police Are More Than Brutality, They’re State Terror

darksilenceinsuburbia

southernsideofme-deactivated201

fcckyeahundergroundhiphop

libertariantimes

DemsInPhilly: Riot Police

lady-feral

Clothes that are too dirty for the closet but too clean for the laundry: welcome to THE CHAIR.

shroom-goddess

So true lol

slimetony

hey people who know astrology shit. ive been having a lot of feeligs lately. any planets i can blame that on.

FOLLOW MY INSTA @beast_coast_cannabidroid

Hahha. The hypocrisy and pure stupidity of the tumblrtarded 14 year old gender queer squad supporting and ass kissing a religion that passionately hates them MAKES ME SICK.