Mosaica Stella Styx

Metamodern Magick, Cosmic Witchery, Hellenic Polytheism and Tarot Reading from one Mosaica Stella Styx.

[metamagickian]

An Introduction:

Hello and welcome, fellow mystical explorers. I am Mosaica Stella Styx (she/they); a cosmic chaos witch, Hellenic Polytheist, and tarot and oracle reader currently studying astrology, herbs, and good spellcraft, particularly with regards to manifesting abundance and success. 🔮💫

I’m based in the rainy west coast of Canada, and I have the good fortune of living with a family that is highly respectful of my beliefs. However I choose to keep this blog somewhat separate from my main blog for professional reasons.

Regarding my Beliefs:

My Patron is Hermes, my matron Hekate, and I also deeply honour Hestia, Athena, Apollo, Zeus, Nyx, Asteraios, Asteria, Selene, and Artemis. I have philosophical ties to Metamodernism, Orphism, and Peter J. Carroll’s concept of chaos magick (as spoken of in Liber Null+Psychonaut and Liber Kaos).

Metamodernism is the philosophical understanding that we live in an era that oscillates between modern sincerity and postmodern irony-or else outright combines these modes of feeling. Depending on the school of Metamodern thought, earlier aeons and epochs of thought and philosophical belief also come into play. I am still organizing my thoughts on this subject and how it can impact an up to date understanding of Magick.

Orphism is the belief in the Gods and afterlife told in the hymns of Orpheus, often collected as the Orphic Hymns. Among other things, it implies a belief in a cleansing of the soul after death, allowing for reincarnation. I have some UPG indicating that this belief system is also compatible with veneration of one’s ancestors, which I have started doing privately.

Peter J. Carroll was my introduction to chaos magick and represents a major bedrock of my practice, even if I don’t totally agree with him on everything. If you wish to tailor make your own belief system, read the two books I already cited-they will serve you well.

Housekeeping and Prayer:

Minors should note that topics discussed here may be philosophically dense, however I do aim to keep my Magickal space safe for work. However, this is NOT a safe space for queerphobes, racists, sexists, or bigots of other varieties.

May Hermes guide you, may Hekate light your way, and may you find your fortune written in the stars. 🌌🌀

[wolfinthethorns]

A little warning about Robin Artisson...

You know, I hate to speak ill of people, but you know that feeling when a name from the past pops up and your hackles go up? Yeah, like that.

It seems like Robin Artisson, aka Son of Art, aka owl_clan, aka bloody hell not him again to any pagan over the age of 35 who was active on LiveJournal, has found himself a veneer of respectability on here.

Be really fucking wary of him

Back in the day, circa the 2005-2007, Artisson made quite the name for himself among online pagan circles for getting himself banned from pretty much everywhere for coming in, setting himself up as The Expert On Everything, and then viciously bullying anyone who disagreed with him - verbally abusing and threatening them, orchestrating sock-puppet pile-ons, stalking people around all the communities and other sites they were active on, leaving abuse on their personal blogs, the works. He was exactly the kind of person who would flood people’s in-boxes with anon hate on here. If he got called out by the mods, he invariably threw his toys out the pram and would porn-spam the community until he got banned, then pop back up under a different name and do it all again. And you really had to be going some to get banned from nonfluffypagans for arseholery, believe you me.

His areas of “expertise” covered Traditional Witchcraft, Druidry, Asatru/Heathenry, and Celtic Reconstructionism, all of which he’d definitely mastered and been researching intensely for at least 15 years (despite only being in his mid-20s at the time). By all accounts, he was (and probably still is) pretty well read, but equally a lot of what he claimed as Unassailable True was self-aggrandising bollocks he’d made up. (I’m all for UPG, but ffs acknowledge it as that). If you questioned his knowledge, asked for sources, or had the temerity to be doing it different to him, you were doing it Wrong, you were a fluffy new-ager, or a “gods-cursed idiot aetheist” conspiring against the True Old Religions, or a child, or he just bombarded you with obscenities. Quite frankly, he had his head so far up his arse he resembled a one-man Human Centipede.

Aside from this winning personality, he was gallopingly racist - claiming that he had it first hand from the Gods that you had to be “sufficiently” racially pure to practice any kind of Northern European tradition, that interbreeding was “polluting” magic, a whole bunch of neo-nazi master race crap, that Islam was eeeevil, among other things. He had a massive hard-on for Wim Wenders, too, by all accounts. He was also hugely misogynistic (females are inherently inferior and only useful for breeding, so it was their duty to be sexually appealing to men, and so forth), transphobic, homophobic, and generally an all-round charming individual.

Sadly, the bulk of the proof of all this behaviour has been lost to deleted blogs and forums, and LJ communties that have long been eaten by pornbots. The only real catalogues of that history are things like Encyclopedia Dramatica, and I really wouldn’t recommend going there.

Now, I would love to believe that ten years on, he’s grown as a person and left his bigoted, trolly past behind him. Gods know I was an uninformed bell-end back then. Unfortunately, a swift googlewhack and skim of his FaceBook, it seems that no, he’s still a racist, Islamophobic twat who bullies people off groups and communities. Only now he’s a twat who’s published some books, which means people are listening to him.

So yes. Maybe he has some useful and/or interesting things to say these days, but be very, very careful of him. Take what he says with a sizeable pinch of salt, and cross reference his assertions. Keep him at arm’s length. He did a lot of damage back in the day, and for those of us who remember that and/or had run ins with him, it’s going to take as serious effort on his part to win any trust from us.

[cainsbrood]

I’d add that he plagiarizes considerably! Zero credit where credit is due

[alatismeni-theitsa]

(For the record we don't talk about my username its old) anyways uhm so Ive seen several people say things about it, but not many extensions on it, so can you give sources on or explain Lyma/Maisma??

Zesty sounds like "Warmth" (ζέστη) in Greek xD

Anyways!! Both words are still used in Greek, in both every day and religious contexts, so they're also very easy to understand as a modern Greek. Of course, I will focus on our ancient practices.

Μίασμα / Miasma

In ancient Greek religion (and in Greek Christianity), "miasma" (μίασμα) refers to a form of spiritual or moral pollution or defilement that is contagious and dangerous. The words means “pollution” or “stain.”

It arises from certain actions considered offensive to the gods - such as murder - or physically contagious/dangerous events such as childbirth, or contact with dead bodies. Basically they took the "man, you need a bath" to the spiritual level.

But it also had a practical side to it. At that time, people did not know about germs and dangerous micro-organisms but they were seeing the effects of touching dead bodies or bodily fluids, so they made cleanness mandatory in many levels for safety reasons.

Miasma was believed to taint not only the individual responsible but also anyone who came into contact with them or the polluted environment. (Basically, like a virus. Because those people were trying to protect themselves from viruses so they made such rules, just to be safe) This pollution disrupts the natural and divine order, and must be purified through specific rituals called to restore purity and harmony. A priest's murder could bring a plague upon a city, necessitating ritual cleansing with water, burning fragrant substances, or sacrifices.

Λύμα / Lyma

"Lyma" is "dirty waste/sewage water" in Greek. Lyma is the everyday kind of physical dirt or impurity that all people accumulate through normal life. More specifically, it's the dirty water/fluid that contains all that dirt. This could be your sweat, or the water after you take a bath.

To get rid of lyma, the ancient Greeks used basic cleansing rituals such as washing the body with water, bathing, and sometimes using soap or fragrant oils. This kind of purification was a routine part of life, helping to maintain physical cleanliness and by extension spiritual well-being. Unlike the complex rituals needed for miasma, cleansing lyma was a regular, simpler process done through washing and everyday hygiene practices.

I've found two posts that explain miasma and lyma in more detail. This post & this post.

(OP's blog is archived. When I can, I'll also paste the most useful info here, in case the links ever get deleted.)

[alatismeni-theitsa]

Hi! I'm someone who picked up this religion without much knowledge and im really thankful for your blog because its told me so much! So, my question is, if the practices with tarots and such, or more modernized worshipping of the gods aren't consider Hellenic Polytheistic, then what are they? (/lh) Just to know what that worshipping is. Plus, can I ask your opinion on the way western people worship them? If they are truly wrong? (Like talking to them a little freely or casual, just overall a little loose in their worship? I don't think its bad but I really wanna know the true hellenic mind about this, plus if its still okay to worship them in that way? Hence why I ask if there's another name to people who worship with tarot and such).

Ya su! Thank you for the question and for the sweet words! 💙 Beware! I am in a ranty mood today, so prepare mentally! 🤣 (I mean, my blog name means "salty-aunty" what else did you expect)

Onto your question:

Tarot, crystals, and energy in the context you mention are Neo-Paganism and/or Wicca. Neo-paganism is an umbrella term that includes a wide range of modern spiritual movements inspired by pre-Christian, polytheistic, and nature-based religions from around the world. Wicca is one specific religion within the broader category of neo-paganism.

Neo-paganism encompasses many different traditions, such as Heathenry, "Hellenism", Druidry, and various reconstructionist and eclectic paths.

Wicca is a modern, ritualistic, and often magical religion that focuses on the worship of a Goddess and a God, celebrates the Wheel of the Year, and incorporates witchcraft and nature-based spirituality.

All Wiccans are considered neo-pagans, but not all neo-pagans are Wiccans.

Wicca

Wicca began in England during the early to mid-20th century, with its public emergence in the 1950s. The movement was spearheaded by Gerald Gardner, who claimed initiation into an existing coven in the New Forest around 1939, although its origins involved blending elements of Western esotericism, folklore, and ceremonial magic. Early Wiccans drew inspiration from pre-Christian European religions.

The idea of a surviving "witch-cult" was popularized by Margaret Murray’s controversial theories, which claimed that witchcraft was a secret, ancient religion that had survived persecution. Rituals and mythology also incorporated elements from classical Mediterranean, Egyptian, and Middle Eastern sources.

Late Victorian and early 20th-century occultism played a major role, especially the works of Aleister Crowley, the Hermetic Order of the Golden Dawn, and other ceremonial magic traditions. Freemasonry and Theosophy also influenced Wiccan ritual structure and symbolism.

Tarot

Tarot cards originated as playing cards in 15th-century Italy, but their use for divination began in the late 18th and 19th centuries, especially among White European middle-class occultists. The Hermetic Order of the Golden Dawn, a British occult society, played a major role in popularizing tarot for magical and spiritual purposes in the late 19th and early 20th centuries.

Crystals

The use of crystals for magical and spiritual purposes dates back thousands of years, with ancient civilizations such as the Egyptians, Greeks, Romans, Chinese, and indigenous peoples using stones for healing, protection, and ritual.

Wicca incorporated these longstanding beliefs, using crystals in rituals, spellwork, and as tools for focusing energy and intention. It's worth noting that while those ancient civilizations used crystals for spiritual, healing, and protective purposes, their practices were not the same as the ritualized, deity-specific, and magical tool-focused use seen in modern Wicca.

My Thoughts:

I think we can all understand that Wicca and Neo-Paganism is a recent Western European and North American tradition that mix and matched "cool" elements seen in other cultures (and 1% of local spirituality from the UK). Today there are even a few Wiccan and Neo-Pagan Greeks. I do not want to police or stop the people from practicing those, and I have nothing against the practitioners as people, but I must say that my personal thoughts are not very pleasant.

Even today, Neo-pagan spaces show colonialist attitudes through mixing and matching religious elements out of their cultural context where they are more palatable to the practitioners. It's basically ritual practices that White Europeans and Americans found cool and started using them devoid of their context, because they didn't want to engage with the whole practice or the marginalized community from which the practices came, only with the "cool stuff". (I am not talking about people who mix their indigenous practices with Hellenic Polytheism. That's another thing) Nations around the world tremble at the thought of neo-pagans taking wind of our customs and using them out of context in their spells.

When you see non-White folks online say "Don't let White people discover this" / "Oh no, who told White people about our X", yes they're the commercialization of their practices in predominantly White countries, but they also know that sooner or later the Neo-Pagans will get to it, use it incorrectly and later try to school them on it.

Again, I'm very happy to talk to individual and treat their beliefs with respect. However, I cannot ignore the harmful aspect of it, when Greeks and other people have to deal with Wiccans and Neo-Pagans telling them they had personal revelations by those foreign gods and that they know better - better than the people of the originating culture. As if people from the originating culture are not spiritual, or properly educated, or... you know... scholars on religion and the tradition of their own country. Meanwhile, many neo-pagans have too much audacity with too little knowledge. The things I've seen them say and write you can't believe... Some neo-pagans know literally nothing about the deity that supposedly "revealed" things to them. I am serious, nothing. Maybe only the name of those gods, and one epithet - if we are lucky. And those people come preaching on our posts and spaces.

Let's also mention the famous thing they say all the time: "I work with [X deity]" . This makes us people of those originating cultures (Egyptian, Greek, Norse) foam at the mouth. Are you working with a deity?? Really..... All of a sudden, a person from a more powerful country who would call you "ethnic"+ a slur if they saw you on the street and call the police on our ψηστήρια, claims they know better than the people of the culture, and our millennia-old tradition of scholars.

Even the name "Hellenism" for the ancient Greek religion is shitting on the Greeks, because "Hellenism" in our language is "Greekness/Greek tradition" and that's what we've been calling our people well before the 1950s! That's right, Greeks do not call themselves "Greeks". We've been calling ourselves Hellenes for... basically many many centuries. But of course, the Wiccan / Neo-Pagan space doesn't demand basic knowledge or respect for the cultures you're taking from.

Syncretism is a human thing to do but Wicca and Neo-Paganism are not syncretism. It's mostly White people with a Protestant/Evangelical background who want something deeply spiritual but don't want to engage with foreign practices beyond what aesthetics look best to the WASP mind. I don't have anything personal with the practitioners individually but let's not gloss over the harmful mentality of the practice.

I imagine some people are doing proper research, but unfortunately, they are the minority, in my experience. If you are Wiccan or Neo-Pagan, we do not automatically dislike you! However, I'm sorry to report that Greeks in general have had very negative experiences with Wiccans and/or Neo-pagans because of the exhibited arrogance and sense of entitlement.

I'll be a little softer with my comments for the Western reconstructionists outside of the Neo-Pagan school of thought because those people are doing their research and they're usually trying to be accurate and respectful. They are often a little disoriented or overzealous about details but that's normal when one tries to pick up a foreign religion. And unfortunately they don't have a very good research base. The richer Western countries have decided they're the inheritors of our civilization, therefore they are stripping our religion from its cultural context every chance they get. So, the worshipers often stumble upon biased references, and even since they were kids and teens they've been consuming media steeped in that colonizing narrative from early on. It's hard to get rid of this mindset later on.

I know, I know, take a shot every time you read "colonizing", but I wish I were exaggerating. Those countries still hold significant political influence over Greece, with the US being the most prominent, having many military bases on our land. If they say "jump", we must jump. Those countries have so much power that their Western narrative has blocked the one of Greek scholars and people. Americanization is a real, global phenomenon.

Check the two articles below on how this is a centuries-old phenomenon.

How the West is mistreating the Greek myths.

Stealing Hellenism: The Erasure of Greeks by Neo-Pagans

I am no one important, and I don't demand foreigners sacrificing bulls to prove they are "accurate". I don't want to swing to the other side of the pendulum. As I said, there are definitely people out there who are doing their research and want to be respectful. It's just that they're 5%. In the spiritual sense, I am not the one to tell them they are wrong. As a person, I am sure many of them are lovely people in their everyday lives and want to do good. But as a Greek, I can tell them their practice is glorified theft, and they can shove their entitlement where the sun doesn't shine.

What you can check next:

Check answer 6. in my F.A.Q. (Click the link on my Pinned post to go there)

The following posts:

How is Hellenic polytheism practiced

Americans in Hellenic polytheism

Issues with Neo-Pagans in Hellenic Polytheism spaces

Why the perspective of people of Greek heritage matters

[butterflytarot]

Prayer to Asklepios for Healing

Kind Asklepios, son of far-shooting Apollo, first of physicians, swiftest of healers, trusted mender of broken men and women, through you do the lame walk, the sick renew their good health; through you are wounds healed, bones knit, and illness burnt away; by your goodness and might do we regain joy in our lives. Asklepios, friend of mankind, I pray to you, I seek your favor. May I be healed of this affliction, may I recover through and through, may vigor and vitality return to me. Asklepios, compassionate one, learned one, resourceful one, I ask your blessing.

[butterflytarot]

Source: Prayer to Asklepios for Healing

[metamagickian]

Divine femininity includes trans femininity.

Divine femininity includes all colours.

Divine femininity is more than beauty.

Divine femininity is more than love.

Divine femininity is more than light.

Divine femininity is many things.

Divine femininity does not serve patriarchy.

Divine femininity does not presuppose “inferiority” of any sort of womanhood.

Do you understand?

✨🕯️✨

[whimsigothwitch-deactivated2026]

Witches hour

[solitarywitch-pagan-naturallife]

Everything is swappable for your favorite alchemical fragments except for the Coffee and Sam Elliott’s hair 😏

Ᏺᾀᑬᑬẙ ᏲṎ℄ḭᕍᾀẙຮ ᏔḭtᏨᏲ⁅ຮ 🐈‍⬛

[metamagickian]

Happy almost Samhain. 🎃

[enodia-polymorphous]

Prayer for when you're in need of financial blessings

Hekate of the Three Roads, Queen of the Crossroads, may you open the road for me to receive the financial blessings I require.

Kleidoukos, Hekate the Keybearer, unlock the way for me, under your gracious guidance.

May you, too, pass the torch to Unseen Wealth, who resides in the underbelly of the mortal realm, He who sits alongside the Springtime Queen in rule. May he cultivate the seeds of abundance as he does the seeds of the earth with giving Deo 🌾

After "I require" in the first paragraph, you can add your specific request.

[nehetisingsforhekate]

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.

Epithets without Historical Precedence but whose Title seems appropriate given other epithets with said provenance.  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.

A

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, 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.

B

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

C

D

E

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.

F

G

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.

H

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.

I

J

K

Kelkaia: unknown meaning: Farnells suggests this epithet came to Artemis from Hekate.

L

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.

M

N

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

O

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: PGM IV 2441-2621. Ori translates ‘hill’ or ‘mountain,’ and planos means ‘wandering,’ but this word is absent from the LSJ or Strong’s.

P

Paggenneteira: Mother of All. Pasiphaessa: Wide-Shining: An epithet of Aphrodite. Phthorenes: Ruin-bringer, Corruptor: PGM IV 2785-2890. 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: 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.

R

             Rexipyle: Door-breaker: PGM IV 2708-2784. Not found in LSJ or Strong’s.

S

             Strophaia: Standing as a porter at the door hinge: Mentioned by Farnell that it was inherited from Hekate to Artemis.

T

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

U

V

W

X

Y

Z 

PART 1

PART 3

Sources

[nehetisingsforhekate]

Hekate's Many Names Part 1 of 3

Hekate’s Many Names

Kleidoukhos, Dadophoros, 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 this project.

If you can assist in this work, please email me at [email protected] with your insights, preferably with a source, and permission whether I can mention your name in later editions of this project.

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 it.

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.

EDIT: updated 8/13/2018 with a few new epithets. Thanks to Cyndi Brannen from Patheos’ Keeping Her Keys for the help with these! 

Epithets with  Historical Precedence

?: Subduer of All: Greek Magical Papyri Hymn IV 2714-83 ?: Fawn-slayer: Hymn to Selene-Hekate-Artemis, Greek Magical Papyri IV 2714-83. ?: Greatest Overseer: Hymn to Selene-Hekate-Artemis, Greek Magical Papyri IV 2714-83. ?: Who Pours Forth Arrows: Hymn to Selene-Hekate-Artemis, Greek Magical Papyri IV         2714-83.

?: 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.

A

Abronoe: Gracious: PGM IV 2441-2621. See Pachoumi’s “A List of Epithets from the Greek Magical Papyri…”. 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 on www.stoa.org Aionaios: Eternal: PGM IV 2241-2621. Aizeos: Vigorous: PGM IV 2241-2358. Akrie: Extreme: PGM IV line 2277. Aktinochiatis: Radiant-haired, with rays for hair: PGM IV 2241-2358. Aktiophis: of unknown meaning: various hymns to Selene and Hekate in the Greek Magical            Papyri. 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 2241-2358. 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. Antaia: She Who Meets, Besought with prayers: Sophocles’ Rootcutters. Aoroboros: Devourer of the Untimely Dead: PGM IV 2785-2890.  Apanchomene: The Hanged One, The Strangled, One Who Hanged Herself: assoc. with Artemis in particular, but Farnell mentions a story about a woman Artemis named Hekate after she hanged herself.  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 1816. Archikos: Royal: The Chaldean Oracles, xx (Psellus) and xxbis. See Ronan. 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 Astrodia: Star-coursing, Star-walker: PGM IV 2441-2621. See Pachoumi’s “A List…” 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 2241-2358. Autopheus: Self-Begotten: PGM 4.2274. Azonos: without Borders: See The Chaldean Oracles, xx (Psellus), Ronan. Azostos: Ungirt, without a belt: The Orphic Hymn to Hekate. B

Baridoukhos: skiff-holder, barque-holder, the one who has a boat: 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. 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.

C

Charopos: Fierce, grim, flashing, bright, having blue-grey eyes, of the Sea: PGM IV 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 and Helios. Chrysosandalos: of Golden Sandals:  The Hymn of Hekate-Erechkigal, Greek Magical Papyri            LXX. Chrysosandalaimopotischthonia: 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. Also given to Herakles and Aphrodite. Chthonian: of the Earth: The Orphic Hymn to Hekate.

D

Dadophoros: Torchbearer:  Well-attested in sculpture and coins. 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. Damnameneia: She who Subdues by Force: PGM IV lines 2850-1. See Pachoumi. Daspleti: Frightful: PGM IV. 2785-2890. Deichteira: Teacher: PGM IV 2241-2358. See Pachoumi’s. Deinos: Terrible: The Chaldean Oracles, xli (Proclus), 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 Lautwein. Dodonie: of Dodona: PGM IV line 2275. See Pachoumi. Doloeis: Astute, subtle, wily, cunning: PGM IV 2708-2784. Drakaina: Serpent/dragon: PGM IV 2241-2358.

E

Eidolios: Ghostly, fantasmal: PGM IV 2241-2358. Eileithyia: nurse of Childbirth: Goddess of midwives, conflated with Artemis and Hekate. Einalian: of the Sea: The Orphic Hymn to Hekate. Einodia Thygater Demetros: Daughter of Demeter, who is of the Road: See Farnell, who attributes the phrase to Euripides. 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 Ronan. Elaphebolos: Shooter of Deer, Deer-huntress: PGM IV 2441-2621. Also belongs to Artemis. Elateira: Driver, Charioteer: The Chaldean Oracles. Originally an epithet given to Artemis. Ellophonos: Fawn-slayer: Hymn to Selene-Hekate-Artemis. PGM IV 2714-83. Empousa: Empusa: The Scholiast on Apollonius’ Argonautika, Rohde’s “Hekate’s Hordes.” 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 Ronan and Johnston. Enodia: of the Path:  Pausanias’ Description of Greece 3.14.9,  Hippocrates Of Sacred            Disease, and The Orphic Hymn to Hekate. Ephodia:  travelling expenses… of uncertain appelation with Hekate.  Inscription in a           museum associated with the Temple of Zeus in Nemea. Ephthisikere: Destroying Death: PGM IV line 2852. Betz keeps this as a Voces Magicae. Epigeioi: of the Earth: a class of deities that includes Hekate, according to Artemidorus. 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: The Orphic Hymn to Hekate. Ergatis: Energizer: The Chaldean Oracles. Lewy and Des Places applies this to Had, the First Father, but Johnston and Ronan say it is 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. Esthle: Good: Hesiod’s Theogony, 435, 439, 444. 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. Eurostochos: Wide-Aimed: PGM IV lines 2281-2

G

Geneteira: Mother: PGM IV 2785-2890. Gigaessa: Giant: PGM IV 2708-2784. See Pachoumi’s “A List…” Gorgo: The Grim, the Gorgon: A.B. Cook’s study of Zeus, vol.3, part 2, and Rohde’s “Hekate’s Hordes.”

H

Hecatoncheires : Hundred-handed:  The Chaldean Oracles Hegemonen: Guide: The Orphic Hymn to Hekate. 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. Hypolampeira: 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.

I

Iokheaira: One who shoots Arrows: PGM IV 2241-2358. Shared with Artemis. Indalimos: Beautiful: PGM IV 2241-2358. Perhaps related to Indalmos, which suggests form.

J

K

Kalligeneia: 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. Betz translates it as “who makes grief resound,” and Pachoumi as “the one who makes the graves to resound.” 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. Kata(kam)psypsauchenos: Bending down necks that show off: PGM IV lines 2718-9. Keratopis: Horned-faced, Horned-looking: PGM IV 2441-2621. 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, of Klotho: PGM IV 2241-2358. Komas: of the Revel: The Chaldean Oracles, see Ronan. 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: OGM IV 2241-2358. Also the name of several priests known from inscriptions. Kynegetis: Leader of Dogs:  Orphic Hymn 36.5. Kynokephalos: Dog-headed: A.B. Cook’s Zeus and Ronan. 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 the PGM. Kyria: The Powerful, Supreme: A.B. Cook’s Zeus and Ronan.

L

Laginitis: of Lagina, possibly: The city of Idrias had a temple to Hekate Laginitis. : See A   History 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 Macedon. 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 Hekate. Lothaie: The One with Crest: PGM IV line 2267. Lyko: Wolf-formed: PGM IV.2241-2358

M

Maera: Shining:  In Ovid’s Metamorphoses connects the story of a woman Maera turned            into a dog with Hekate. Makairapos: Blessed One: PGM IV 2441-2621. Mastigophoros: Scourge-bearing: The Chaldean Oracles. See Ronan and Johnston. Medusa: Protector: For information on the relationship between the Gorgons and Hekate, see Ronan. 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. Meisoponeros: Vice-hating: from a Capitoline inscription that is mentioned by Farnell. Also see Kopp’s Paleoepigraphica. Megiste: Greatest:  Sarah Iles Johnston mentions this Hellenistic Carian epithet in Restless       Dead, p. 206. Melaine: Black: A stele in Phrygia calls Black Hekate’s curse upon those who intrude upon the tomb. Melaneimon: Black-clad, wearing black: PGM IV 2441-2621. An epithet associated with the Furies. Melinoe: 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. Mene: Moon: See Rohde. PGM IV 2241-2358. PGM IV 2441-2784. Mitrie: With a Headband: PGM IV lines 2274-5. Monogenes:  Only Child: Hesiod’s Theogony, 11.404-452. Mormo: She-monster. See Cook and Rohde. Munychia: 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.

N

Nekyia: 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 Chthonic          Spirits. Nekuia: Mistress of Corpses: PGM III 1-59. Noeros: Intellective: The Chaldean Oracles, vii. 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. 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 Argonautika. Nyktophaneia: Night-shining: PGM IV 2441-2621. Nymphen: Bride: The Orphic Hymn to Hekate. Nyssa: Goal, beginning, turning post, ambition: PGM IV 2241-2358.

O

Oistroplaneia: Spreader of Madness, Causing the Wanderings of Madness: PGM IV 2785-2890. Olkitis: Who Draws Swords: PGM IV lines 2267. 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. 

P

Paionios: 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. Pangaios: World-wide: PGM IV 2241-2358. Also the name of a mountain associated with Rhesos. Pachoumi translates it as ‘holding the whole earth.’ Panta ephepousa: Unknown meaning: The Prognostikon of Pergamon. See Thomas           Lautwin. Panphorba: One who Eats Everything: PGM IV line 2749. Betz chooses to keep this as a voces magicae.) Pantos Kosmou Kleidokhos: Keeper of Keys of the Kosmos: The Orphic Hymn to Hekate. Pantrophos: All-nurturing: PGM IV 2708-2784. Panupata: Most High: PGM VII line 700. The prayer is associated with Brimo. 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), 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 Thomas Lautwein. 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 the Moon. 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 and Greece.   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 sculptor from Sicyon. Polyodynos: One who Suffers, suffering many pains, who suffers much: PGM IV 2441-2621. Polyonumos: Many-named: PGM IV 2708-2784. This epithet applies to many Gods. Presbeia: Ancient, Elder: PGM IV 2241-2358. Prodomos: Of the Vestibule, literally Before the House: Aristophanes’ Fragment 388. 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. 516.

R

Rexichthon: Earth-cleaver: Hymn to Selene-Hekate-Artemis, Greek Magical Papyri IV 2714-          83. Rixipyle: She who throws down the gates: PGM 2751.

S

Sarkophagos: 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.

T

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 IV 2785-2890. Tergeminus: of Triple-Birth: An Elementary Latin Dictionary by Charlton T. Lewis, American    Book Co. 1890. Tersimbrotos: 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, mistress of the Four-Roads: PGM IV 2441-2621. An epithet for the Moon. Tetraonymos: Four-named: PGM IV 2441-2621. An epithet for the Moon. Tetraprosopos, Tetraprosopeine: 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 epithet. 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 and Charybdis. Tletos: Patient: PGM IV 2241-2358. Triaucheros: with Three Necks: Lycophron’s Alexandra 1186. Triceps: Three-formed: Ovid’s Metamorphoses 7.194. 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.

U

V

W

X

Y

Z

Zatheos: Divine: PGM IV 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 Oracles. Zoogonos: Seed of Life: Psellus’ Chaldean Oracles. Zootrophos: Nourisher of Life: The Chaldean Oracles.

PART 2   http://nehetisingsforhekate.tumblr.com/post/87605286501/hekates-many-names-part-2-of-3 

PART 3    http://nehetisingsforhekate.tumblr.com/post/87605388811/hekates-many-names-part-3-of-3

Bibliography

http://nehetisingsforhekate.tumblr.com/post/87610869501/hekates-many-names-sources

[cursecuelebre]

Just a ramble about Hekate

We shouldn’t keep this wonderful goddess in a box nor expect her to be ever the same as she was in the past. Yes the Greeks may not specifically called her a goddess of witchcraft but what’s to say that’s wrong, she is still associated with sorcery. Or her wheel the strophalos, it’s ancient symbol but debated if she was associated with it but in modern Hekatean witchcraft and others who use the wheel for Hekate time, time, and time again it’s her symbol and it is part of her. If someone interprets Hekate with mother, maiden, and crone or just a crone goddess when it’s their practice and understand that it wasn’t how she was perceived in the ancient times is valid, who am I to say that she isn’t okay with that. But what’s so nice about deities is that they adapt into cultures, religions, and practices throughout time and time before. Her history should always be respected and accepted but we shouldn’t put limitations on a goddess who is unlimited. If in your own practice you think a certain unique way about Hekate or even a deity that is your own UPG that’s valid as along you know that’s not how everyone will see it or that it may not be historical. Trust Hekate, not people, if you want to see if this unique way will feel more connected to her ask her and she will give you an honest answer. That goes with any deity I believe. Just a quick ramble. This isn’t a dig at reconstructionlists because I respect what their doing and what their trying to achieve for me I think we should balance reconstructionism and revivalism. This is what Hekate is about, transformation and growth. Hekate shouldn’t be placed in a box.

[passionandmadness]

Saw this on r/Hellenism and I needed it today.

I hope it finds you if you needed it too.

Khaire!

[metamagickian]

The pink moon beckons, and the energies of summer are preparing to flow. The culmination of spring hangs above you, as you bask in the moonlight, and you prepare your offering to the Goddess.

Your moon water is ready, and as you eat your offering, you take in Her abundance.

I just wrote today’s substack entry:

The Pink Moon Beckons!

Art, Spirituality and Tarot at the Culmination

[fosterthepolytheist]

I had someone ask about prayer etiquette, so that's what this posts is about! Bear with me, I've never really posted on any platform till recently so I'm still learning it!

"Proper" prayer etiquette starts with good preparation, making sure you're clean, in the right head space and have an offering. Starting with being clean, I mean both physically and spiritually, you wouldn't go hangout with your friend while being all dirty and distracted. Start with making sure you're wearing clean clothes, then you'd wash your hands and face, (just running water from the sink works fine in most cases) this is both cleaning and is used to get you in the head space for approaching the Gods. If you like to wear a vail, this would be a good time to do that :)

being in the right head space for a prayer means being able to focus on what you're saying and the God you're talking to. That also means if you're panicking about being offensive to the gods and not fully in the moment it can take away from your prayer, take a deep breath and go for it, the Gods are understanding.

Having an offering doesn't have to be big, it could be anything really. If it's a prayer just to give thanks then the thanks becomes the offering.

Going into an actual prayer, the physical posture you take depends on who it is you're praying to. If you're praying to an ouranic God you're going to stand (if you can't stand, that's fine too!), eyes up (and open) as well as hands. If praying to a chthonic God, the idea is the same. Eyes and hands face down.

so you've cleaned, you're focused, you have you're offering and have taken the appropriate posture. Time to speak your prayer! Usually prayers are spoken out loud unless it's dangerous to do so or the God you're praying to deals with silent prayers.

When calling to the God you'd usually say "come o [God]", or "hear me" and use a specific epithet and something about the god to get their attention. Example (making this part up on the spot) : "hear me, Artemis, strong voiced goddess, born of fair Leto and protector of women and children".

now you ask the God for whatever it is you want and offer, make a case for what you want and why the God should help you. When reading prayers from ancient literature you'll see a handful of different kinds of reasoning given to the gods as to why that should answer the prayer, such as: "I'm giving you this, help please", "if you help me, I'll be able to give to you later", "this person I'm praying for has given you things, help them", and in more desperate situations "I've given you things in the past, please help because I've already done all this for you". And of course give your offering.

ending a prayer, at least in my view, can kinda be whatever feels most natural for you. As far as how often to pray, some people would say once when you wake up and once before you go to bed. Prayers like that of course don't have to be super formal and at least for mornings I've seen making tea or coffee and saying "to Hestia first and last and to all the Gods" using the steam as an offering.

ultimately it's up to you that makes a practice that works for you and I hope this post helped at least a little :3

[pietyandpearls-deactivated20250]

𓏲 ๋࣭ ࣪ ˖ How I divine with the Theoi

Before divining:

♡⸝⸝ Before I begin communicating with the Theoi in any capacity I will always cleanse - I make Khernips before beginning my process and cleanse the Lyma off!

♡⸝⸝ Now I don't expect the Theoi to show up whenever I call for them - they are divine but not omnipresent, they will appear when they wish to and I respect that. So I only call upon deities I have Kharis with, and I present them with an offering for their time and guidance.

♡⸝⸝ After making an offering I will pray to the deity I wish to have contact with - this it to invite them into my space and remind them of our previous relationship so they may feel more inclined to appear.

During divining:

♡⸝⸝ Before pulling cards for intended questions/guidance, I will first pull a card to confirm their presence for my readings - this will also gauge the tone the readings are delivered in.

♡⸝⸝ Before I pull cards I will ask the deity a question, if i'm reading for someone else I will say "[Name] is seeking guidance from you, they want to know the answer to the question [Question]".

♡⸝⸝ Now my divination method is very intuitive, I work with Oracle cards and so the cards that I pull will be ones I'm either drawn to or fall out. I believe that all the cards are presented to me by the god I am contacting.

After divining:

♡⸝⸝ Once I've finished pulling cards and transcribing them, I will share my gratitude to the god for providing me with their time and wisdom through a final prayer - and sometimes (especially if I did multiple readings) I will make another offering!

𓏲 ๋࣭ ࣪ ˖ Why do I do all this?

♡⸝⸝ Divination is very sacred, I like to treat it with the utmost respect and humility. The divines time is not mine to demand - appeasing them with offerings and only approaching (sparingly aswell, once a month at most) those I have a prior relationship with is how I show that I value their presence and time. I spent a fair amount of time creating a routine that served these values, but it will always be open to adjustments as I discover and learn more about myself and my practice.

♡⸝⸝ Send me an Ask! ૮꒰˶ᵔ ᗜ ᵔ˶꒱ა

[metamagickian]

Forgot this but I did rituals for Kleidous Agoge and also April Fool’s Day!

Additionally, I’ve put a little work into my grimoire, here’s a page from it.

Hope everyone is having a good start to April!