Wheel of Hecate Necklace or Earrings Hekate Strophalos Charm Pendant Stainless

$12.99 Buy It Now or Best Offer
free,30-Day Returns

Seller Store annclaridge
(3466) 99.6%,

Location: Lubbock, Texas
Ships to: US,
Item: 253969788244

Return shipping will be paid by:Buyer
All returns accepted:Returns Accepted
Item must be returned within:30 Days
Refund will be given as:Money back or replacement (buyer’s choice)
Pendant Shape:Round
Closure:Lobster
Occasion:Birthday,Christmas,Graduation,Valentine’s Day
Color:Silver
Material:Metal
Gender:Any
Item Length:Pick 16″-50″ (40-127cm)
Metal:Stainless Steel
Modified Item:No
Necklace Length:Pick 16″ to 50″ inches (40cm to 92cm)
Ann Claridge:Ann Claridge
Type:Necklace
Metal Purity:304 Stainless
Main Stone Shape:Round
Pendant/Locket Type:Charm
Style:Pendant
Theme:Wicca,Goddess
Base Metal:Stainless Steel
Country of Origin:United States
Chain Type:Snake

INCLUDES Charm and necklace chain in a black velvet jewelry bag. You can also choose just the charm alone to use on your own cord or chain, or have me make a pair of earrings for you by selecting the option. MEASUREMENTS The pendant is about 1″ across by .039″ inches thick (25mm x 1mm). The necklace chain is offered in your choice of length from 16″ to 50″ (40cm to 127cm) MATERIALS All components are made of pure 304 Stainless steel. Stainless steel is waterproof, non-tarnishing, hypo-allergenic, shiny, strong and durable. You can sleep, swim or shower with it. ABOUT Hecate or Hekate (Ancient Greek: Hekáte) is a goddess in ancient Greek religion and mythology, most often shown holding a pair of torches or a key and in later periods depicted in triple form. She was variously associated with crossroads, entrance-ways, light, magic, witchcraft, knowledge of herbs and poisonous plants, ghosts, necromancy, and sorcery. She appears in the Homeric Hymn to Demeter and in Hesiod’s Theogony, where she is promoted strongly as a great goddess. The place of origin of her following is uncertain, but it is thought that she had popular followings in Thrace. Hecate was one of the main deities worshiped in Athenian households as a protective goddess and one who bestowed prosperity and daily blessings on the family. In the post-Christian writings of the Chaldean Oracles (2nd–3rd century CE) she was regarded with (some) rulership over earth, sea, and sky, as well as a more universal role as Saviour (Soteira), Mother of Angels and the Cosmic World Soul. Regarding the nature of her cult, it has been remarked, “she is more at home on the fringes than in the center of Greek polytheism. Intrinsically ambivalent and polymorphous, she straddles conventional boundaries and eludes definition.” The etymology of the name Hecate (Hekáte) is not known. Some suggestions derive the name from a Greek root: from “willing” (thus, “she who works her will” or similar), or from at Hekatos, an obscure epithet of Apollo interpreted as “the far reaching one” or “the far-darter”, whence for the feminine form “she that operates from afar” or “she that removes or drives off”. R. S. P. Beekes rejected a Greek etymology and suggested a Pre-Greek origin. A possibility for foreign origin of the name may be Heqet, name of an Egyptian goddess of fertility and childbirth. In Early Modern English, the name was also pronounced disyllabically and sometimes spelled Hecat. It remained common practice in English to pronounce her name in two syllables, even when spelled with final e, well into the 19th century. The spelling Hecat is due to Arthur Golding’s 1567 translation of Ovid’s Metamorphoses, and this spelling without the final E later appears in plays of the Elizabethan-Jacobean period. Webster’s Dictionary of 1866 particularly credits the influence of Shakespeare for the then-predominant disyllabic pronunciation of the name. Hecate possibly originated among the Carians of Anatolia, the region where most theophoric names invoking Hecate, such as Hecataeus or Hecatomnus, the father of Mausolus, are attested, and where Hecate remained a Great Goddess into historical times, at her unrivalled cult site in Lagina. While many researchers favor the idea that she has Anatolian origins, it has been argued that “Hecate must have been a Greek goddess.” The monuments to Hecate in Phrygia and Caria are numerous but of late date. William Berg observes, “Since children are not called after spooks, it is safe to assume that Carian theophoric names involving hekat- refer to a major deity free from the dark and unsavoury ties to the underworld and to witchcraft associated with the Hecate of classical Athens.” In particular, there is some evidence that she might be derived from the local sun goddesses (see also Arinna), based on similar attributes.] She also closely parallels the Roman goddess Trivia, with whom she was sometimes identified in Rome, although Trivia was more commonly identified with Artemis by authors such as Lucretius. If Hecate’s cult spread from Anatolia into Greece, it is possible it presented a conflict, as her role was already filled by other more prominent deities in the Greek pantheon, above all by Artemis and Selene. This line of reasoning lies behind the widely accepted hypothesis that she was a foreign deity who was incorporated into the Greek pantheon. Other than in the Theogony, the Greek sources do not offer a consistent story of her parentage, or of her relations in the Greek pantheon: sometimes Hecate is related as a Titaness, and a mighty helper and protector of humans. Shrines to Hecate were placed at doorways to both homes and cities with the belief that it would protect from restless dead and other spirits. Likewise, shrines to Hecate at three way crossroads were created where food offerings were left at the new moon to protect those who did so from spirits and other evils. Dogs were sacred to Hecate and associated with roads, domestic spaces, purification, and spirits of the dead. Dogs were also sacrificed to the road. This can be compared to Pausanias’ report that in the Ionian city of Colophon in Asia Minor a sacrifice of a black female puppy was made to Hecate as “the wayside goddess”, and Plutarch’s observation that in Boeotia dogs were killed in purificatory rites. Dogs, with puppies often mentioned, were offered to Hecate at crossroads, which were sacred to the goddess. Hecate was a popular divinity, and her cult was practiced with many local variations all over Greece and Western Anatolia. However, she did not have many known sanctuaries or temples dedicated to her aside from her most famous temple in Lagina. There was a Temple of Hecate in Argolis: “Over against the sanctuary of Eilethyia is a temple of Hekate (the goddess probably here identified with the apotheosed Iphigeneia), and the image is a work of Skopas. This one is of stone, while the bronze images opposite, also of Hekate, were made respectively by Polykleitos and his brother Naukydes.” There were also a shrine to Hecate in Aigina, where she was very popular: “Of the gods, the Aiginetans worship most Hekate, in whose honour every year they celebrate mystic rites which, they say, Orpheus the Thrakian established among them. Within the enclosure is a temple; its wooden image is the work of Myron, and it has one face and one body. It was Alkamenes, in my opinion, who first made three images of Hekate attached to one another (in Athens).” Aside from her own temples, Hecate was also worshipped in the sanctuaries of other gods, where she was apparently sometimes given her own space. There was an area sacred to Hecate in the precincts of the Temple of Artemis at Ephesus, where the priests, megabyzi, officiated. This sanctuary was called Hekatesion (Shrine of Hekate). Hecate was also worshipped in the Temple of Athena in Titane: “In Titane there is also a sanctuary of Athena, into which they bring up the image of Koronis (mother of Asklepios) . . . The sanctuary is built upon a hill, at the bottom of which is an Altar of the Winds, and on it the priest sacrifices to the winds one night in every year. He also performs other secret rites (of Hekate) at four pits, taming the fierceness of the blasts [of the winds], and he is said to chant as well the charms of Medea.” She was most commonly worshipped in nature, where she had many natural sanctuaries. An important sanctuary of Hecate was a holy cave on the island of Samothrake called Zerynthos: “In Samothrake there were certain initiation-rites, which they supposed efficacious as a charm against certain dangers. In that place were also the mysteries of the Korybantes [Kabeiroi] and those of Hekate and the Zerinthian cave, where they sacrificed dogs. The initiates supposed that these things save them from terrors and from storms.” Hecate’s most important sanctuary was Lagina, a theocratic city-state in which the goddess was served by eunuchs. The temple is mentioned by Strabo: “Stratonikeia [in Karia, Asia Minor] is a settlement of Makedonians . . . There are two temples in the country of the Stratonikeians, of which the most famous, that of Hekate, is at Lagina; and it draws great festal assemblies every year.” Lagina, where the famous temple of Hecate drew great festal assemblies every year, lay close to the originally Macedonian colony of Stratonikeia, where she was the city’s patron. In Thrace she played a role similar to that of lesser-Hermes, namely a ruler of liminal regions,particularly gates, and the wilderness. Hecate was greatly worshipped in Byzantium. She was said to have saved the city from Philip II, warning the citizens of a night time attack by a light in the sky, for which she was known as Hecate Lampadephoros. The tale is preserved in the Suda. As Hecate Phosphorus (Venus) she is said to have lit the sky during the Siege of Philip II in 340, revealing the attack to its inhabitants. The Byzantines dedicated a statue to her as the “lamp carrier.” The Athenian Greeks honored Hekate during the Deipnon. In Greek, deipnon means the evening meal, usually the largest meal of the day. Hekate’s Deipnon is, at its most basic, a meal served to Hekate and the restless dead once a lunar month during the new moon. The Deipnon is always followed the next day by the Noumenia, when the first sliver of moon is visible, and then the Agathos Daimon the day after that. The main purpose of the Deipnon was to honor Hekate and to placate the souls in her wake who “longed for vengeance.” A secondary purpose was to purify the household and to atone for bad deeds a household member may have committed that offended Hekate, causing her to withhold her favor from them. The Deipnon consists of three main parts: 1) the meal that was set out at a crossroads, usually in a shrine outside the entryway to the home 2) an expiation sacrifice, and 3) purification of the household. Attributes and bynames Hecate was known by a number of bynames: Apotropaia (that turns away/protects) Chthonia (of the earth/underworld) Enodia (on the way) Klêidouchos (holding the keys) Kourotrophos (nurse of children) Krokopeplos (saffron cloaked) Melinoe Phosphoros, Lampadephoros (bringing or bearing light) Propolos (who serves/attends) Propulaia/Propylaia (before the gate) Soteria (savior) Trimorphe (three-formed) Triodia/Trioditis (who frequents crossroads) Trivia (mythology) (Roman form) Hecate was generally represented as three-formed. This has been speculated as being connected with the appearance of the full moon, half moon, and new moon. As a virgin goddess, she remained unmarried and had no regular consort, though some traditions named her as the mother of Scylla. The earliest Greek depictions of Hecate were not three-formed. Farnell states: “The evidence of the monuments as to the character and significance of Hecate is almost as full as that of to express her manifold and mystic nature.” Hecate has been characterized as a pre-Olympian chthonic goddess. The first literature mentioning Hecate is the Theogony by Hesiod: And she conceived and bore Hecate whom Zeus the son of Cronos honored above all. He gave her splendid gifts, to have a share of the earth and the unfruitful sea. She received honor also in starry heaven, and is honored exceedingly by the deathless gods. For to this day, whenever any one of men on earth offers rich sacrifices and prays for favor according to custom, he calls upon Hecate. Great honor comes full easily to him whose prayers the goddess receives favorably, and she bestows wealth upon him; for the power surely is with her. For as many as were born of Earth and Ocean amongst all these she has her due portion. The son of Cronos did her no wrong nor took anything away of all that was her portion among the former Titan gods: but she holds, as the division was at the first from the beginning, privilege both in earth, and in heaven, and in sea. According to Hesiod, she held sway over many things: Whom she will she greatly aids and advances: she sits by worshipful kings in judgement, and in the assembly whom she will is distinguished among the people. And when men arm themselves for the battle that destroys men, then the goddess is at hand to give victory and grant glory readily to whom she will. Good is she also when men contend at the games, for there too the goddess is with them and profits them: and he who by might and strength gets the victory wins the rich prize easily with joy, and brings glory to his parents. And she is good to stand by horsemen, whom she will: and to those whose business is in the grey discomfortable sea, and who pray to Hecate and the loud-crashing Earth-Shaker, easily the glorious goddess gives great catch, and easily she takes it away as soon as seen, if so she will. She is good in the byre with Hermes to increase the stock. The droves of kine and wide herds of goats and flocks of fleecy sheep, if she will, she increases from a few, or makes many to be less. So, then, albeit her mother’s only child, she is honored amongst all the deathless gods. And the son of Cronos made her a nurse of the young who after that day saw with their eyes the light of all-seeing Dawn. So from the beginning she is a nurse of the young, and these are her honours. Hesiod emphasizes that Hecate was an only child, the daughter of Perses and Asteria, the sister of Leto (the mother of Artemis and Apollo). Grandmother of the three cousins was Phoebe the ancient Titaness who personified the moon. Modern reception In 1929, Lewis Brown, an expert on religious cults, connected the 1920s Blackburn Cult (also known as, “The Cult of the Great Eleven,”) with Hecate worship rituals. He noted that the cult regularly practiced dog sacrifice and had secretly buried the body of one of its “queens” with seven dogs. Researcher Samuel Fort noted additional parallels, to include the cult’s focus on mystic and typically nocturnal rites, its female dominated membership, the sacrifice of other animals (to include horses and mules), a focus on the mystical properties of roads and portals, and an emphasis on death, healing, and resurrection. As a “goddess of witchcraft”, Hecate has been incorporated in various systems of modern witchcraft, Wicca and Neopaganism, in some cases associated with the Wild Hunt of Germanic tradition, in others as part of a reconstruction of specifically Greek polytheism, in English also known as “Hellenismos”. In Wicca, Hecate has in some cases become identified with the “Crone” aspect of the “Triple Goddess”. Hecate is also the namesake of the hundredth numbered asteroid, which was discovered by American astronomer James Craig Watson on July 11, 1868. Its adopted name alludes to it a

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