Hekate & the Liminality of the Equinox

Here in the Northern Hemisphere, we are drawing closer to the time of the Spring Equinox. In Neo-Pagan traditions, the Equinox marks the festival of Ostara or Alban Eiler, a time of renewal, the beginnings of spring, hares, eggs and the Goddess Eostre.

But what does that have to do with Hekate?

The beginning or return of Spring, to me, marks the time where Persephone ascends from the Underworld and returns to her mother, Demeter, re-establishing her role as Kore, the Maiden. Hekate’s role in the Abduction of Persephone (see Homeric Hymn to Demeter) describes her as being a friend, attendant and guide to Kore-Persephone as she moves between the realms with the turning of the seasons.

For Demeter, she feels the joyous feeling of being reunited with her daughter, who’s “rebirth” from the Underworld sparks a surge of fecundity and growth. Another aspect of the Spring Equinox is the theme of balance, where it is often said that the light of day and dark of night are equal. This strikes me as a natural liminal space which Hekate presides over, ushering Kore-Persephone out of the darkness of Haides and into the light of the World.

In contemplating an annual cycle of modern festivals for Hekate, I have been inspired by the scant mention of a ceremonial procession in Lagina called the kleidos agoge (“procession of the key”).

In meditation on the role of Hekate as “key-bearer” and “keyholding mistress of the whole world”, I encountered the image of devotees processing with a sacred key, from the temple of the Goddess to a cave where not only did they venerate Hekate, but also the return of Kore-Persephone, and with her all the light and life of the spring season.

I looked more into the ancient ceremony and discovered that the key was carried by the Kleidophoros or “Key Bearer”, one of Hekate’s own epithets applied to the young (usually unmarried) woman chosen from amongst the population to carry the key on behalf of Hekate. These young women were usually related to the Priest and it is likely that the role was considered some level of social accolade.

Placed at the head of the procession the young woman would walk along the sacred road between the temple at Lagina to the city of Stratonikeia, through the mountains to the north of the city, a distance of about 8km, accompanied by pageantry and lit torches given that it is believed that procession took place at night during the new moon.

Once the key reached the city itself it was installed within the bouleuterion, central council or civic assembly house, for several days whilst celebratory feasts and games were held.

Further contemplation devised that it made sense that there would be a similar, though more solemn, version of the kleidos agoge to mark Persephone’s descent at the time of the Autumn Equinox.

Whilst this idea is still in its concept stages, I feel it is an idea ripe with potential and I will be exploring it more privately during the forthcoming Equinox. Below I list some of the epithets of the Goddess that could be incorporated into this festival.

Angelos ‘Messenger’

In the Homeric Hymn, Hekate comes to Demeter with the news of Persephone’s abduction. Much like Hermes, I see that Hekate would likely deliver correspondence and news between Mother and Daughter.

Antaian Theou ‘She Who Meets’

Hekate would go to the threshold of the Underworld to meet with Persephone.

Einodia Thygater Demetros ‘Daughter of Demeter, who is of the Road’

I see this title as being one of adoption, with Demeter seeing Hekate much like a daughter for her help and continued protection of her own daughter.

Empylios ‘At the Gate’

Hekate stands at the gates of the Underworld.

Ergatis ‘Energizer’

By ushering Kore-Persephone back into the world, Hekate’s action and the radiance of her torches help to re-energise the world.

Hegemonen ‘Guide’

Hekate acts as a guide to Persephone both in the Underworld and, I feel, in the upper world as well.

Kleidoukhos ‘Key-holder’, ‘Key-keeper’

Hekate holds the keys to the gates that bar Persephone’s way.

Liparokredemnos ‘Of the Bright Headband’, ‘Bright-Coiffed’

In the Hymn to Demeter, Hekate is described as a torch-bearing maiden that wears a shining headband.

Nomaios ‘Pastoral’

I feel that Hekate gives counsel and pastoral guidance to Persephone.

Pasimedeonsa ‘All-guarding’, ‘All-protecting’

Nothing will harm or interfere with the return of Kore-Persephone because Hekate stands guard.

Phylakê ‘Protector’, ‘Guardian’, ‘Who Keeps Watch and Ward’

Nothing will harm or interfere with the return of Kore-Persephone because Hekate stands guard.

Propylaia ‘One Before the Gate’

Hekate stands at the gates of the Underworld.

Propolos ‘She Who Leads’, ‘Guide’, ‘Companion’

Hekate leads Kore-Persephone out of the Underworld, creating an exit/pathway for the young maiden goddess to follow.

Rexichthon ‘Bursting forth from the Earth’, ‘Earth-Cleaver’

Not only do the signs of new growth burst from the earth, both Hekate and Kore-Persephone could be envisioned as “bursting forth” upon their return.

Rexipyle ‘She Who Throws Down The Gates’

Few beings have the power or authority to open the Gates of Haides, and I see Hekate almost casting down the gates in order to bring Kore-Persephone back.

Zootrophos ‘Nourisher of Life’

With Kore-Persephone’s return, so does life and growth, Hekate as a foster figure helps to nourish her and prepare her for returning to the world.

Persephone Demeter and Hekate by Chirila Corina