Devotional Month of Purification 2018

Now in february you can join the devotional month of purification for the third time and ask Hekate to clean you and give you new energy.

I designed the ritual 2016 for my COH sanctuary to give people all over the world the possibility to join one of the projects of my sanctuary no matter where you live.

You can read more about the ritual here:

https://archetypicalwitchcraft.wordpress.com/devotional-month-of-purification/

And you can find here a Facebook page where you can share your experiences, your altar pictures, your questions etc.:

https://www.facebook.com/events/118675692284220/

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Harvesting resins in the forest

 

Yesterday i have done a long walk through a local forest. I harvested resins from pine, spruce and fir trees. I will use these resins for incense in my rites, witchcraft and as offering for Hekate. The resin of these trees have a very nice smell and are a good alternative to olibanum resin (the olibanum trees are on the way to become extinct). I harvested a whole bowl of resin and consecrated it on my Hekate shrine in the night.

Understanding Hekate- Simple Devotional Rites- Introduction:

Devotional Rite for Hekate Phosphoros

Note: First I had in mind to give different rites for different aspects of Hekate, but so far it stayed with the rite for Hekate Phosphoros. So I edited the text.

So far my articles in the series- understanding Hekate- were quite theoretical. Before I will continiue with the articles I will give some instructions for a simple devotional rite. These rites help to get a connection to Hekate, to feel and experience her on a personal level. These devotional rites are designed for a regular (at best daily) use. And are short enough for this.

For the devotional rites you will need a shrine for Hekate and a statue of her or a framed picture/image. Put the statue/image into the centre of the shrine. The shrine can be quite simple, like in the picture above. Or ou can add more elements and symbols. That is your choice. You will need as essential stuff:

A shrine

Statue/Image of Hekate

Offering bowl

Living flame (candle, tealight or oillamp)

Pitcher/bowl with saltwater

Plate/bowl with dried flowers/blossoms

Incense burner and incense.

You will need an offering bowl. This can be just a bowl in which you give the offerings during the rite.

A living flame is essential, too (tea light, candle, oil lamp). If you use just one living flame, two, three ore more is up to you. But one living flame is essential (it symbolises the divine fire).

The bowl/plate with flowers/blossoms (from my experience Hekate likes lavender, jasmine, rose)- is a symbol of Hekates dominion over the earth/land.

Put some water into the pitcher (or the second bowl) and add a small bit of sea salt into the water. This pitcher/bowl symbolises her dominion over the sea.

Prepare some incense. This can be simple incense sticks or resins and herbs that you burn on charcoal- or on an incense lamp, too. If you use incense sticks get some of good quality (from my experience Hekate likes the smell of jasmine).

The shrine can be very simple. Put the image of the Goddess in the centre of the shrine. If you use one living flame- put this before the image to the centre. If you use two flames you can put them to the right and left side of the image.

Put the offering bowl before the image. And arrange the bowl/plate with flowers/blossoms, the pitcher with saltwater and the incense on the shrine in a way that it looks nice. That is the essential stuff on the shrine- you can decorate it with other symbols if you want it.

Before you begin the devotional rite you can clean yourself and the room where you do the devotional rite with the techniques you use in general. For example with the burning of cleansing herbs (like sage)- or the sprinkling of yourself and the room with blessed water.

The devotional rite for Hekate Phosphoros:

Part 1: Lighting the flames.

Light the living flame(s) on your shrine. Speak: “I light these divine flame(s) in the name of the great Goddess Hekate, may her divine fire be present on this shrine, may her light bring protection and blessings.”

Focus for a moment on the flame(s) see and feel the light that the flame(s) create. Watch the fire. See and feel the atmosphere that the fire creates on your shrine.

Part 2: Blessing of yourself and the offerings.

Close your eyes, take three deep breaths and relax. Calm down. Put your hands to your breast in a way that your dominant hand lays on your other hand.

Imagine the stars burning bright above you in the sky (even if it is day- the stars are there).

Imagine that their silver light flows down into your body and fills you out. You begin to shine in a silver light.

Imagine the depths of the earth below you. Imagine a golden shining serpent that crawls up to you. This serpent is pure life source- the serpent is climbing in coils around your body and the life force of the earth fills you out. You begin to glow in a golden light. Imagine and feel the ouranic fire of the stars and the chtonic serpent power filling you out. Imagine that in your breast a spark begins to shine, the light of this spark gets brighter and brighter until a radiant sun burns within your breast.

Open your eyes and see the shrine before your. Hold your hands over the shrine and imagine that the ouranic and chtonic powers flow through your hands into the offerings. Imagine that they begin to shine. Speak again and again the ephesian letters: Askion, Kataskion, Lix, Tetrax, Damnameneus, Aisia.

And imagine that a sphere of light surrounds you and your shrine. The shrine is the centre of this sacred sphere.The divine fire of your shrine flame(s) is filling this divine sphere around you.

If you feel it is enough bring your hand back to your breast. And stop to speak the ephesian letters.

Burn some incense and say: “I burn this incense for the great Hekate, may this smell welcome her on this shrine”.

Part 3: Calling the Goddess- Hekate Phosphoros.

Close your eyes. Have your hands again on your breast. Relax and Imagine a beautiful young maiden. She wears a white dress with golden ornaments, on her feet she has golden sandals. Her hair is brown but shines with an light of gold and an aura of light is around the Goddess. In her hands she holds two long burning torches. The torches are decorated with wreaths of ivy and the flames of the torches burn bright. On her head she has a shining golden diadem.

Imagine that she stands behind your shrine.

Move your hands from your breast and raise them up to the sky. Begin to whisper again and again- IO Phosphoros, IO Hekate… whisper this again and again with closed eyes. Imagine the Goddess standing on your shrine while you whisper this again and again. Let your words get louder and louder (or as loud as you are able to speak them in your home) and when you feel it is enough, open your eyes and speak the prayer:

“Hekate Phosphoros, bright shining queen, torchbearer, divine maiden, shining star in darkest night, be here and bring me your protection, your light and your blessings. Bring your divine fire and bring light into the darkness with your sacred torches.”

Bring your hands back to your breast and just feel and open yourself to her presence. Focus on your inner view of Hekate and watch the shrine to with your physical eyes.

Part 4: Offerings to the Goddess.

Burn again some incense and take the incense burner (or incense stick) into your hands and let it circle three times over the shrine and let the smoke touch the image of the Goddess. Speak: “I offer you this incense- by your power over the starry sky.”

Put the incense back to the shrine.

Take the pitcher with water and pour three times water into the offering bowl. Speak: “I offer you this blessed water, by your power of the salty sea”.

Put the pitcher back to your shrine.

Take the plate with the flowers and sprinkle three times flowers over the shrine, over the statue/image and three times into the offering bowl. Speak: “I offer you these flowers, by your power over the fertile earth.”

Put the plate back to the shrine.

Take the offering bowl in your hands and hold it in front of the image. Speak:

“Mighty Hekate, mistress over earth, sea and sky, bringer of divine fire.

Take these offerings. Bring your protection, blessings and light into my home and into me. Io Phosphoros, Io Phosphoros, Io Phosphors.”

Put the offering bowl back and put your index finger of your dominant hand into the bowl. Sprinkle the statue/image with the water from the offering bowl. And then touch your brow with the finger to bless yourself.

Part 5: Thanking and ending the rite.

Now you can meditate, enjoy the presence of Hekate, do divination, play instruments, dance or do other devotional acts to Hekate. Or thank her and close the rite.

Thank her with your own words. Ask her to guide you with her light. To protect you and your home and to bring her blessings.

Imagine that she disappears from the shrine- but a spark of her presence, power and energy stays connected to the statue/image and in the flames on your shrine.

Imagine that the sacred sphere around you begins to fade away, it flows into the flames on your shrine and into your heart.

Touch the ground with your hands and imagine that all energy that is to much flows down into the earth. Imagine that the bright sun in your chest begins to transform into a tiny lightning spark.

This devotional rite can be practiced within 10-15 minutes after you have settled into it and know it well. Do this devotional rite as regualar as possible and focus on your feelings, emotions and your inner view during the rite.

You can add more elements to create a longer more eleborate rite. Or add the offering of food, oil, milk, honey or other offerings on the Noumenia, full moon and Deipnon- or on other times when you think it is necessary.

The offerings of water, flowers and incense are connected to her dominion over sea, earth and sky. Instead of flowers you can use herbal mixtures, wheat or even seeds like sesame- or poppy seeds. I usually use dried lavender flowers or dried jasmine flowers. or a compination of rose, lavender and jasmine flowers.

Blessing of new statue and symbolism of the altar(tools).

On Thursday I have cleansed and blessed my new three-formed Hekate statue. And posted pictures of the rite on some Hekate related discussion groups on Facebook. I was asked about the symbolism of the tools on the altar.

 

In general:

I have several shrines in the temple room. One main shrine for Hekate with an ensouled statue. A witchcraft connected shrine (that is more focused on the symbolism of Traditional Witchcraft).

In the middle of the temple room is the working altar- the focus of magical rites, the working space and the centre of group rituals in the temple room. The set up of this altar changes with my intentions, goals or for the rites that are performed.

 

Earth, sea and sky:

Hekate has dominion over the three realms- earth, sea and sky. I personal don’t see this symbolism so much connected to the elements- but more as the three physical realms. Earth is here the land, the ground under your feet. Sea is the realm of the oceans- but for me all the water in the clouds and the falling rain, too. All waters on earth are connected somehow with each other. The sea is mediating between earth and sky. The water from the sea goes up into the sky as fog- travels through the sky as clouds, falls again down to the earth. Mixes with the water of the rivers and flows back one day into the sea.

 

Sky is for me the physical sky- not so much a spiritual heaven (and sure Hekate is connected to the spiritual heaven and underworld, too), but in the symbolism of the three realms it is more about the physical earth, sky and sea. These realms are embodied through the three bowls on the altar. One with incense, one with herbs and salt, one with water. They are arranged in a triangle around the Hekate-Pillar.

I used the symbolism of the three realms as main focus of the altar set up.

 

Statue and pillar:

In the middle of the altar is a column- for me this is the symbol of the world tree and the Axis Mundi. It is the sacred pillar around which the three depictions of Hekate were erected as Hekateion. Around the pillar three Gorgons are arranged like the figures of Hekate in the Hekateia of the past. Hekate was described with snake hair too in ancient sources. So for me the Gorgons are fitting as symbols of Hekate. They are embodiment of Hekates apotropaic (averting of evil) aspects- the three-formed snake haired Hekate protects the thresholds between the worlds, she protects the axis mundi of the temple room (from my personal symbolism). On top of the pillar is the statue of the three-formed Hekate as central focus of the altar (and the temple room in general). Around the pillar are three blessed candles. They symbolise the divine fire of the Goddess, her sacred torches- the light of the divine.

 

Elements:

The corners of the altar are connected to the four elements. Air in the east (raven feathers), fire in the south (the candle holder), water in the oinochoe in the west, snake skin and pomegranates for earth in the north. For me the elements are etheric energies that create the physical reality. The material manifestations of the elements- are symbols for the elements- not the element itself (so in my personal understanding the element earth is not the physical earth- but the physical earth is created from the element earth- and the energy of the element earth flows through the material physical earth. The burning candle is not the element fire- but the element fire flows through the material flame. But that is my personal understanding of the elements.

 

Tools:

Wand- I use the wand to bless, to direct energy and to call spirits and Gods/esses.

Dagger- not a Athame. I use it as ceremonial knife, to cut things, harvest herbs, to banish negative energies or spirits. It symbolises Hekates dagger for me. In antiquity daggers were used to protect against spirits or to control them.

Oinochoe and libation bowl: I use the oinochoe to give liquid offerings into the libation bowl. Both are very old symbols of Hekate. And are next to the torch the most common symbols of her in ancient statues and depictions.

The whip-I use it for protective workings, to banish negative spirits or energies, when force and control are needed. It is Hekates whip. Whips were use in antiquity to control spirits.

Skull- the human skull (not a real one) is a symbol for the ancestors and the connection to the realms of Hades. In necromantic workings I use it as focus point for the spirits.

Iron key- before the skull is large iron key. It is a symbol of the key to Hades.

Animal skulls- the animal skulls are spirit vessels, they create a focus point for spirits in general. The human skull is more used for the spirits of the dead as focus.

Triangle of manifestation:

I used the artwork from this blog: magickfromscratch.com

It is under the surface of the shrine- direct under the Hekate-Pillar.

During the dark months I practised a lot spirit work (necromancy). So the altar had a strong focus on that theme. Now where the days get lighter again- the symbolism of the altar will get a different focus again, too.

 

 

Understanding Hekate Part 6- Spirits, Liminality and Magic

In this article I will focus on Hekates roles as Goddess of liminal places (and times), spirits and magic. These roles are very interwoven which each other.

Liminal places and times:

In antiquity Hekate was strongly connected to liminal times and places. She was worshipped on crossroads, was a guardian of the gates to the homes, to the entrances of some palaces and of the doors of some temples, she was able to open the doors to the underworld her Deipna, the meals offered to her and the spirits, were celebrated in the dark time of the moon (a liminal time), she was connected to birth and death (liminal times too), her witches practised their arts on cemeteries and were able to open the portals to the underworld in ancient literature.

Liminal times and places are special- they are a mediating point between the worlds, between the world of spirits and humans- or between the divine and the profane. These times and places are intersection points were it is easier to reach to the other sides. Liminal places and times can be thresholds between the worlds.

In literature Hekate was first connected to liminal points in the pseudo-homeric Hymn to Demeter. She appears as a young, beautiful and shining Goddess.

She dwelled in a cave (threshold between the underworld and the earth) and heard the cries of Kore (while she was abducted by Hades into his realm). In the dawn she went with burning torches to Demeter (the mother of Kore who searched desperate for her missing daughter). The dawn is a liminal time- between day and night (and the dusk is a liminal time too).

After Kore came back from the underworld Hekate got her companion and guide (on her yearly travels back into the underworld in harvest- and again up to the earth in spring). There are vase paintings who show Hekate with torches guiding Persephone/Kore through the threshold of the underworld back to earth.

During the classical and hellenic time period Hekates role as a Goddess of thresholds got more and more obvious- and from this time period the first sources that link her to spirits and magic came then too.

Hekate is then connected to doors, thresholds and portals. Crossroads (you are on all ways and on none at the same time), graveyards and cemeteries (world of the living meets the world of the dead), to the entry space of some temples, too (intersection to the divine).

The people believed that spirits lingered on these liminal places. It was easier there to come into contact with them or for them to come into contact with us. Magic was practised on liminal places because of this reason- and even today in many folk magic traditions thresholds and crossroads are important places (crossroads as places to work magic and thresholds to bring powders and spells into contact with- to leave the spells on the doorstep of the person that should be influenced).

The dark time of the moon was seen as a transitional time between the world of spirits and humans. The old month ended- but the new one has not begun yet (this happened with the first crescent after the dark moon). It was a time of liminality.

The people brought offerings to the spirits and to Hekate on the crossroads or in front of the doors and portals of the homes (which are small crossroads too). And the dark moon was used for necromancy, magic and witchcraft because of this liminal character (and in literature the witches were able to draw down the moon from the sky- to make the night moonless, so to create this liminal time outside of its natural timing).

From my personal experience all these places get more powerful if you visit them on liminal times. Like on the dusk or dawn or “real midnight” (the hour in the middle between dusk and dawn).

Spirits:

Hekate was first connected to the liminal places and times from the source material. And was then seen as a Goddess of spirits soon, too.

She was/is able to protect the liminal points. She was able to protect against harmful spirits but at the same time was also able to send them to mortals. She was quite ambivalent in this role (but that is right for other Gods too, like Apollon as God of healing or sender of illness).

The restless spirits followed her in the time of the dark moon.

She was able to open the portals to Hades and to lead spirits up to the world of mortals (for example when witches practised necromancy).

I see her connected to the good spirits of the home, too.

If you are on her good side she can send you good spirits to bless you and your home or keep negative spirits away from your home.

Magic:

Hekates role as Goddess of magic evolved from the source material at the same time as her role as mistress of spirits. And this is quite logical. Ancient magic was more necromantic than magic practices of modern magical traditions.

Necromancy is the art to get into contact with the spirits (of the dead) to practice divination or to bring a influence to situations or persons.

The people who practised magic did this with the help of the spirits.

Good examples are the curse tablets (which were not just used for curses but for success, love, victory, healing and other goals too). Tablets that were in most cases made from lead and inscribed with spells. And than brought to liminal places to bring them into contact with the spirits- that these fulfil the will of the practitioner. This was the popular folk magic of the time.

Hekate Chtonia and Hermes Chtonios were quite often named on these tablets, but other chtonic Gods, too.

The PGM are full of spells that focus on the spirits or should bring helpful spirits to the practitioner. Very important were the restless spirits- the spirits who were “trapped” on earth- because they were the easiest to reach as helpers. But Hekate was not just connected to the spirits of the dead- but to other kinds of spirits too. Like nymphs, daimons (mediators between gods and humans) and in late antiquity to angels too. Angels and daimons were quite important in the magic (and theurgy) of late antiquity, still lingered around in the magical practices of renaissance and are quite important today too in some traditions of magic(k).

Hekates role as Goddess of magic is strongly nourished through her connection to the spirits and her liminal character.

In the next articles I will focus on her role as Goddess of the underworld and witchcraft.

Understanding Hekate Part 5- The meaning of her ancient Symbols:

Hekate was connected with a lot of symbols through antiquity. And some of them found their way into modern worship of the Goddess- often with a quite new meaning or interpretation. If you ask modern devotees about her symbols- they will quote the torch, dagger, robe, key and snake as her symbols. And many modern statues show her with these (and ancient ones, too). But were these the most common in antiquity? And was the ancient view of these symbols the same as our modern interpretation?

In this article I will write about the most common symbols of Hekate in antiquity. These symbols come from their statues and depictions to us. The best overview over her symbols in art is the book by Nina Werth: Hekate Untersuchungen zur dreigestaltigen Göttin. The author made an analysis of more than 500 depictions of the Goddess and brought together the most important symbols of antiquity. Her book is my main source for this article.

Most symbols come from the Hekateia- threefold depictions of Hekate around a central pillar. Other symbols come from her depiction in single form or from magical amulets, magical tools, gems etc….

The older symbols:

In the classical and hellenic time period Hekate was depicted with these symbols.

Long Torch:

The torch is the main symbol of Hekate. In art she is often depicted with torches. Depictions without torches are very rare. You can see the long torches in the picture above.

In antiquity fire was seen as something divine, as a gift from the Gods. The torch is strongly connected to the symbolism to bring light into the darkness. And one of Hekates main epithets was Phosphoros (light-bringer). Hekate illuminated the darkness with her torches. The torch is a symbol of the divine light and illumination. It is possible that the torches were a solar symbol in the beginning and Hekate is often connected to Helios, too. In an fragment of Sophocles Helios is even called as Hekates spear. Torches were used in the mystery cults- and Hekate herself had connections to the different mystery cults over time.

Personal interpretation: I see Hekate strongly as an promethean Goddess, she brings the divine fire to the humans. The divine flame that is a present of the Gods.

Oinochoe and Phiale:

Oinochoe and phiale (offering pitcher and libation bowl) are after the torch the most common symbols connected to Hekate. In the picture above she holds them in her hands. They were used in the rites of antiquity to give libations (liquid offerings) to the Gods. They are strongly connected to the household cult and the hearth. With these tools the libations were poured into the hearth fire as offering.

Hekate was strongly connected to the household cults.

The oinochoe and phiale were also symbols of divine blessings and of praying. While the humans prayed to the Gods they poured libations into the hearth fire (or outside on the ground).

Personal interpretation:

I see these symbols connected to Hekates role as intermediary. In Hesiods Theogony it is said that Hekate is honoured in all sacrifices- for me this is similar to Hestia. I see Hekate as a mediator between the world of the Gods and humans- and as a mediator of the world of humans and spirits. And these roles were very highlighted in the magical practices and theurgy of late antiquity, too.

The Fruit:

The fruit was a very common symbol of Hekate in the Hekateia. It is not quite clear if this fruit was an apple or pomegranate. It connects Hekate to fertility and as a bringer of blessings. 

Personal Interpretation:

I see the fruit as a symbol of fertility, blessings and the nourishing aspects of Hekate. And connects her to wealth.

Dog:

First the dogs were quite small when they appeared on the Hekateia. And looked quite tame and docile. Later on the dogs on her statues got bigger but still were depicted as docile companions of the Goddess.

The dog is very ambivalent, like Hekate, too. On the one side it was strongly connected to the home, as a guard, a friendly companion and friend of the family. A symbol of easy birth and fertility. But on the other side it was connected to the world of spirits (and it was believed that dogs could see the spirits). And the dog was connected to the underworld. All these things are true for Hekate, too.

She herself was connected to all these topics.

In literature the dogs were later on often described as fearful. And Hekate herself was described like this in some sources, too. The dog and Hekate are both guards- and I think in the symbolism of the dog you can see Hekates ambivalence very clear. Dogs are guarding the household and the family, they have to be fearful to strangers and towards harmful influences- to protect the home and family. But they have to be loyal companions and friends to the family and to good influences. I think in this guarding role of Hekate, many of her fearful aspects have their roots. As guard of the thresholds and of the homes she has to be fearful at times- towards negative influences that can bring harm. I think her fearful side that got so popular in literature comes from her apotropaic roles.

The pillar:

The early Hekateia are depicted around a central pillar or around a three-formed central pillar. And later on many of the reliefs had small pillars as symbols on the heads of Hekate, too.

The pillar was a symbol of fertility and of the sacred tree. And I can imagine in connection to Hekate as a kind of world-tree, too. Another God who is strongly connected to the pillar is Hermes- both Hekate and Hermes are bringers of fertility, nourishing the young and can travel in all three worlds (earth, Olympos and Hades).

The hearth:

Hekate was depicted often near a burning altar/hearth. Altar and hearth are very connected with each other. And the altars were seen as the hearths of the Gods.

This symbol is more connected to her single form depictions- but it pops op on a few Hekateia and reliefs, too.

The hearth is a symbol of the household cults. Again that links her for me to Hestia. Some depictions show Hekate while she puts the torches into the hearth/altar. So does she lights her torches on the hearth fire or does she lights the hearth fire with her torches? I think both can be true. For me personal she brings the sacred fire into the home and to the hearth. Both Hekate and Hestia had no state cults in ancient greece- maybe because both were so strongly connected to the home and the household cults.

Youth and Beauty:

The depictions of Hekate show her as a very young woman. She is dressed in the robes of a virgin. She is young and beautiful. She had no fearful elements attached to her, like it was later popular in descriptions of her from literature.

She is portrayed in an ancient dress to show that she is Goddess that came from ancient times, even if she appears as young virgin. Her benign nature, youth and ability to bless gets more into the focus through the Charites (Goddesses of grace, blessings, beauty). Hekate was often depicted with the Charites. And in literature this is true, too. Usually the Charites are more companions of Aphrodite.

All these symbols are the early symbols of Hekate. The other symbols that I will mention soon came up later (from roman times onwards). These early symbols are more connected to Hekates benign aspects. As a mighty titaness that can bring fertility, protection, wealth, success and blessings over the household or the worshipper. Like she was described in the Theogony of Hesiod. But she is also a guardian of thresholds and of the hom. The only symbol that connects her to the underworld is the dog. But it is similar that this symbol was first seen more connected to the household and fertility. The darker and more fearful portraying of Hekate got popular after the fifth century of Christ. Before this time period Hekate was portrayed more as very benign Goddess. In all found statues she was depicted as beautiful maiden. No statues of a fearful Hekate were found so far from any time period of antiquity.

The later symbols:

These symbols came into being from the roman times onwards.

They were added to the older symbols of her- but the older symbols were not “taken away from her” but her portrayal with these stayed alive until late antiquity.

The older symbols portrayed Hekate as a Goddess that brings light, fertility, blessings and are bringing a focus to her roles in the household cults.

The newer symbols are still connected to these topics- but give her a focus on her aspects as mistress of spirits, magic, necromancy and witchcraft, too. And add these newer elements to the older ones.

The Serpent:

Like the dog the serpent was an ambivalent symbol. On the one side it is connected to the sun, healing, regeneration. To the earth and fertility. But also to the underworld, the dead and the spirits. The spirits could appear as snakes. And it was believed that the benign spirits of the household appear in snake form to bless the house. Or Zeus Ktesios (an important household God) appeared in snake form, too.

In literature Hekate is connected early to snakes. I think the first mention of snakes it the Sophokles fragment- she is described as a Goddess that holds the flames of Helios as burning spear in her hand, when she visits high Olympos or the sacred crossroads on earth, crowned with wild serpents and oak leaves. This fragment connects her strongly to the sun and earth- so I think the snakes were original a solar and chtonic symbol.

On statues the snake got first popular from roman times onwards.

Snakes were used in necromancy and magic to figure out if the spirits are around- because like dogs- the snakes were able to see/feel the presence of the spirits.

When Hekate is depicted with the snake in her hands- it is possible that this portrays her as Goddess of spirits and magic (in antiquity magic was more a controlling of spirits and the spirits fulfilled the will of the witch of magician).

The Dagger:

The dagger is a sacrificial knife. Animals were slaughtered with the dagger. It is linked to magic and witchcraft, too. In literature witches cut herbs with bronze daggers. And in necromancy and magic daggers were used to control spirits. Or to protect against evils spirits. The dagger in her hands is again a symbol for her as mistress of spirits and magic.

The whip:

I think often the whip is mistaken as robe. The whip was used in antiquity to banish negative spirits. And to control spirits in magic. So again this tool links her to witchcraft, necromancy and magic- and shows her as mistress of spirits. And the robe is not even described in the book by Nina Werth.

The Key:

The key appears very rare on statues. More often it is named as symbol of her in literature. Hekate holds the key to Hades in her hands. She was able to open the doors to Hades. This was quite important in necromancy. But the key is at the same time a common symbol for the household. In the Orphic hymn it is said that Hekate holds the key to the whole cosmos. So there are different symbolisms that can be attached to the key. While the other newer symbols all connect her to her role as mistress of spirits- I think the same it true for the key. She can open the doors to the underworld so that the witch, necromancer or magician can interact with these. Or in theurgy she can open the doors to the empyrean spheres, too.

The crescent:

From roman times onwards Hekate is depicted with the crescent moon. Which shows her as a lunar Goddess. The same is true from literature of roman times and late antiquity. Again it links her to magic but to fertility, too (for the romans the moon was strongly connected to fertility).

The flower:

In late antiquity Hekate was depicted with flowers in her hands, too. Some believe it was a lotus flower.

The flower has a similar symbolism like the fruit and shows her benign nature.

Short Torch:

From roman times onwards the torches in her hands began to get smaller. The small torch was used in funerals. So this again portrayed her as connected to the spirits. Funeral torches were used in necromancy.

The most common symbols of Hekate in art were the torch and oinochoe they appear from the classical time period until late antiquity. The key was very rarely depicted on her statues- and came up quite late (but in literature the key is often named as symbol of her).

Conclusion: First her symbols show her sacred nature, her ability to mediate between the realms and later on the newer symbols focused more on her role as mistress of spirits, magic and necromancy. And there is a difference of her portrayal in literature and art in general. There are no statues of the animal headed Hekate (which was quite often described in literature), no statues of a fearful Goddess, no statues that show this side of her. Until late antiquity she was still portrayed as beautiful maiden in artworks. Even with the newer symbols that deipiction of her never changed. And her roles as Goddess of witchcraft and magic were brought to a focus very careful through these newer symbols. And her old symbols still were used in artworks until the late antiquity, too.

And even if these newer symbols add a touch of magic to her statues- it is still possible that these symbols were seen as apotropaic. That Hekate was able to protect against the influence of evil spirits- because she was able to control them. So this fits from my perspective well again to a guardian of the home. She can bring the blessings of the Gods into the home (shown in her older symbols) and she can protect against evil spirits or bring good spirits into the home- because she can control the spirits (shown through her newer symbols). She can protect against magic and witchcraft or be an aid in these practices. It shows her ambivalence, but that is true for other Gods, too.

The symbols I described above were the most common- that appeared on her statues. But there were several more symbols that were connected to her and which came from statues and depictions, too. Or from the description of Hekate in ancient literature.