Hi there everybody,

Hope you are all doing well!

I've recently been thinking about whether spells from the Greek Magical Papyri can be edited for a contemporary devotional practice, especially when the deity one wishes to work with does not appear in the surviving text.

Personally, I think they can, provided that the original architecture and theological context remain visible.

The charm I am looking at today is PGM XXXVI.161–177, described as a “Charm to restrain anger and charm for success", which is an especially useful example because its ritual action is simple, but the divine names involved are anything but.

Hekate does not appear in the original charm, and neither the mysterious names at its beginning nor the angels written upon the papyrus should be casually relabelled as manifestations of Her. Instead, I wanted to preserve the charm and add Hekate only where Her authority can join its existing purpose without displacing the beings already invoked.

Respect also does not require us to pretend that an ancient ritual text can never be touched, because I believe it instead requires us to distinguish what the papyrus actually says from what we have chosen to add.

The Hekatean material I've added therefore is visible as an addition, because it's coherent with Her established sacred domain, and restrained enough that the original spell is still recognisable beneath it.

And of course, I'm open to correction as well, if anyone more experienced or knowledgeable has any feedback. Please enjoy—it was a pleasure reworking this spell!

1. The origins of Her name.
2. Her ancestral lineage.
3. Her role in Hesiod's Theogony.
4. An exploration of Her Orphic Hymn.
5. Hekate's Temple at Lagina.
6. Hekate's arrival in Greece. 
7. The rise of Her chthonic powers.
8. Deipnon in a traditional context.
9. Hekate's role in the Homeric Hymn to Demeter. 
10. Why the Maiden-Mother-Crone schema is a modern invention.
11. Hekate's role in the Homeric Hymn to Demeter. 
12. Decoding The Charm of Hekate Ereshkigal Against Fear of Punishment.
13. Decoding The Prayer to Selene For Any Spell (PGM IV.2785-2890).
14. Analysing a lead tablet invoking Hekate.
15. The Sardis and Pergamon Triangles. 
16. A Hekatean Reworking of the Consecration Rite for All Purposes (PGM IV.1596–1715)
17. Hekate's identification with the Lunar Goddess Mēnē.
18. Casting fortune magic with Hekate. 
19. Hekate's Role In 'An Invocation to Scirlin'
20. Hekate in Japan?
21. Hekate, Samsin Halmeoni, And The Threshold of Birth
22. A Free Hekate Resource: Quotes and References Across History, Literature, and Pop Culture

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The spell, firstly, requires the practitioner to hold their thumbs while repeating the formula seven times. Such bodily gestures, however, are far from incidental. Across the ancient Mediterranean, the hands themselves were understood as instruments of ritual power, capable of averting evil, strengthening spoken charms, or directing supernatural forces.

Archaeological evidence from Roman Britain, for example, attests to the widespread use of the manus fica (“fig sign”) as an apotropaic gesture, while the Greek Magical Papyri preserve several operations in which grasping or enclosing the thumb accompanies the spoken invocation. The gesture thus, should therefore be understood as an integral component of the spell rather than a mere mnemonic instruction.

ERMALLOTH ARCHIMALLŌTH, stop the mouths that speak against me, because I glorify your sacred and honoured names which are in heaven.

The formula begins with two mysterious names, ERMALLOTH and ARCHIMALLŌTH, who, unlike Michael or Raphael, cannot be securely identified with a known angel, Greek god, Egyptian deity, or other familiar supernatural figure.

They belong to the category usually called voces magicae: foreign, altered, invented, or otherwise obscure ritual names whose authority was not necessarily dependent upon their having a transparent meaning in ordinary Greek. Throughout the PGM, such names appear beside recognisable gods and angels without any sharp distinction being made between them. Their opacity was often part of their ritual value, giving the impression that they belonged to a sacred language older or more powerful than ordinary human speech.

That does not mean, however, that ERMALLOTH and ARCHIMALLŌTH are meaningless, as the text calls them “sacred and honoured names which are in heaven,” and therefore treats them as celestial powers capable of hearing praise and carrying out a command.

The ending -lōth is suggestive because it resembles endings found in Semitic words and divine formulas circulating throughout late antique magic. One might think of names such as Sabaoth, though resemblance alone is not enough to establish a direct etymology. Greek scribes regularly rendered foreign names according to sound, and repeated copying could alter them further.

There may also be a relationship to the magical name MOLOTH, which appears elsewhere in the PGM and continued to circulate in later magical texts in forms such as Meloth and Mouloth. David Porreca groups MOLOTH among names whose cultural origin remains uncertain, which at least shows that formations ending in -m/malloth belonged to a broader magical vocabulary rather than being unique to this one charm. 

ARCHIMALLŌTH , however, appears to intensify or elevate the second part of the name. The opening archi- is recognisably Greek and means “chief,” “principal,” or “ruling,” as in archangelos, a chief angel, or archiereus, a high priest. ARCHIMALLŌTH could therefore have been heard as something like “Chief Malloth” or “Ruling Malloth.”

However, this remains an interpretation of its form rather than a secure translation. We do not know whether MALLOTH was understood as an independent being, a foreign divine title, or simply one portion of a longer magical name.

The relationship between ERMALLOTH and ARCHIMALLŌTH may therefore be cumulative. The charm first invokes one mysterious celestial name and then an enlarged or ruling form of the same power. Magical speech often builds authority through repetition with variation: a name is spoken, expanded, doubled, reversed, or furnished with an additional title so that the force of the utterance gathers as it proceeds.

“Stop the mouths that speak against me” then identifies the operation itself: the spell does not ask for the physical destruction of an enemy, but instead seeks to arrest hostile speech: accusation, criticism, slander, argument, testimony, complaint, or any other verbal action capable of damaging the practitioner’s position.

The mouth thus becomes a threshold through which anger enters the social world. A thought or grievance remains contained until it is spoken. Once it crosses the lips, it can travel, persuade, accuse, injure a reputation, or provoke further conflict. To stop the mouth is therefore to halt the hostile action at the point of passage.

The practitioner justifies this restraint by saying, “because I glorify your sacred and honoured names.”

This reflects an important magical principle. Divine names are not decorative additions to the command, as speaking them establishes access to the power they contain. The practitioner claims protection because they have recognised, honoured, and correctly uttered the names of the celestial beings addressed.

The phrase “which are in heaven” also prepares us for the written portion, where the charm expands into a long list of angelic names.

I am CHPHYRIS. I must be successful.

It is within this context that the written charm, which augments the spoken words when written on papyrus, opens with the unexplained declaration: “I am CHPHYRIS. I must be successful.”

CHPHYRIS cannot be confidently identified. The spelling represents a Greek transliteration of a name or ritual word whose original language and meaning are uncertain. It may be an assumed magical identity, a divine name spoken in the first person, an altered foreign word, or a formula that had already become obscure by the time the papyrus was written.

This may even represent a form of ritual identification in which the operator assumes the authority of a divine or magical being.

Similar transformations occur elsewhere in the PGM, where the practitioner speaks as a god, identifies themselves with a cosmic power, or claims a supernatural name in order to make the following command efficacious.

MICHAEL, RAPHAEL, ROUBEL

Michael is the first clearly recognisable angel in the sequence, whose name derives from the Hebrew Mikha’el, meaning “Who is like God?” In Jewish and Christian tradition, Michael is the heavenly protector and commander who opposes hostile spiritual forces. Here, it's assumed that his name invokes divine protection against danger.

Raphael comes from the Hebrew Rəpha’el, meaning “God heals.” Although chiefly associated with healing, Raphael also represents restoration, protection, and the return of order. Within this charm, he possibly complements Michael by suggesting the repair of harm alongside protection from it.

Roubel is more obscure—Porreca identifies it as a Hebraic name that continued to appear in later magical traditions in forms such as Raubeil and Raubeyl, showing it was recognised beyond this single text.

It may even preserve a form of Reuben, though its exact origin and function remain uncertain. For the purposes of this charm, Roubel is perhaps best understood as an angelic or celestial name whose specific role is not explained.

NARIEL, KATTIEL, ROUMBOUTHIEL

Nariel ends with the angelic suffix -el (“God”), though its first element is uncertain. It may derive from the Hebrew ner(“lamp” or “light”), giving the sense “Light of God.” Later traditions associate Nariel with the south wind, confirming its continued use as an angelic name. Its repetition in this charm was likely deliberate, reinforcing its protective authority.

Kattiel likewise follows the familiar Semitic angelic form ending in -el, although its exact meaning is unknown. Porreca notes related forms such as Captiel and Castiel in later magical texts, suggesting the name continued to circulate despite variations in spelling. Here, Kattiel is best understood as an angelic name whose specific role is unspecified.

Roumbouthiel (later repeated as Roubouthiel) is among the most obscure names in the list. While the ending -el marks it as angelic, its meaning cannot be securely recovered. The slight spelling variation between the two occurrences was probably acceptable within the tradition, and its repetition suggests particular ritual significance even if its individual identity is now lost.

AZARIEL, IOEL, IOUEL

Azariel derives from the Hebrew root ʿ-z-r (“help”) together with El (“God”), giving the sense “God has helped” or “Help of God.” The meaning closely matches the purpose of the charm, invoking divine assistance and protection. It also shows that some names in the spell retain clear Semitic meanings, even if others have become obscure.

Ioel corresponds to the Hebrew Yo’el, meaning “YHWH is God.” Rather than describing one of God’s attributes, the name combines two divine names into a concise declaration of God’s supremacy. Within the charm, its authority appears to lie in the sacred names it contains, whether understood as an angelic or theophoric name.

Iouel is closely related to Ioel and may reflect forms such as Yahoel or Jehoel, angelic names built from the divine names YHWH and El. Although its precise identity cannot be confirmed, the pairing Ioel–Iouel likely strengthens the formula through deliberate variation, echoing the expanded name-pairs found elsewhere in the charm.

EZRIEL, SOURIEL, METMOURIEL

Ezriel derives from the same Hebrew root for help as Azariel and can be understood as “God is my help” or “Help of God.” Whether it represents a different grammatical form or a variant pronunciation, the name again emphasises divine assistance, fitting the charm’s plea for protection and success.

Souriel is probably related to the angelic names Suriel or Sariel. It is often connected to the Hebrew śar (“prince” or “ruler”), giving the sense “Prince of God” or “God is my ruler.” Although Sariel appears in Jewish angelological traditions, its functions vary, so Souriel is best understood here as another recognised angelic name without a fixed office.

Metmouriel is one of the most obscure names in the list. The ending -iel clearly marks it as angelic, but its first element has no secure interpretation and may preserve a distorted Semitic or even Egyptian form.

AZAEL, AZIEL, SAOUMIEL, RABCHLOU, ENAEZRAËL

Azael is a Semitic angelic name, possibly meaning “God is strong” or “Strength of God.” Although it resembles names such as Asael or Azazel, there is no reason to identify them with one another here. Within this protective charm, Azael is best understood as a benevolent angelic name associated with divine strength.

Aziel is closely related to Azael and may mean “God is my strength” or “God strengthens.” The pairing of the two names continues the charm’s pattern of invoking closely related sacred names, whether as separate angels or variant forms of the same tradition.

Saoumiel continued into later magical traditions, where it was sometimes identified with Samuel or Samael. The spelling does not allow either identification to be confirmed, though it demonstrates how magical names were reshaped over time. In this charm, Saoumiel functions simply as one of the protective angelic names.

Rabieel appears twice in the sequence. Its first element resembles the Hebrew rabbī (“my master” or “my teacher”), suggesting a meaning such as “God is my master.” The repetition was likely intentional, reinforcing the name’s ritual authority rather than reflecting a copying error.

Rabchlou, interestingly, stands apart from the surrounding names because it lacks the usual -el ending. While its opening rab- may suggest greatness or mastery, the remainder of the name is obscure and may represent a damaged form or a vox magica. Even so, the charm explicitly identifies the entire group as angels, making Rabchlou part of the protecting company regardless of its uncertain origin.

Enaezraël appears to preserve the familiar name Ezrael or Azrael, preceded by the obscure element ena-. The underlying name probably belongs to the same family as Azariel and Ezriel, carrying the sense of “Help of God.”Although later traditions associate Azrael with death, that role should not be assumed here. As the final name in the sequence, Enaezraël brings the angelic catalogue to its conclusion with another recognisable -el name despite its uncertain prefix.

Angels, protect me from every bad situation that comes upon me.

Only after the full sequence has been written does the charm identify the assembled beings collectively as angels and state what they must do instead of the practitione asking each angel for a separate favour according to a neatly organised hierarchy. Those meanings help us understand the resonances carried by their names, but the spell itself gives them one collective task: They are to protect the operator from every bad situation that comes upon them.

“Comes upon me” is particularly important because it imagines misfortune as something approaching from outside—a harmful circumstance is expected to move towards the practitioner and threatens to overtake them; hence, the angels form the defence against that movement.

Where, then, does Hekate enter?

I did not think the answer is to remove ERMALLOTH and ARCHIMALLŌTH, replace the angels with a parade of Hekate’s epithets, or rewrite CHPHYRIS into a modern declaration of devotion.

That would preserve the spell’s purpose while discarding nearly everything that makes it this particular spell.

Instead, Hekate can be added through a short invocation between the declaration of success and the angelic list:

I am CHPHYRIS. I must be successful. Hekate Enodia, stand beside me upon the road along which this matter unfolds, and turn every hostile approach away from me.

MICHAEL, RAPHAEL, ROUBEL, NARIEL, KATTIEL, ROUMBOUTHIEL, AZARIEL, IOEL, IOUEL, EZRIEL, SOURIEL, NARIEL, METMOURIEL, AZAEL, AZIEL, SAOUMIEL, ROUBOUTHIEL, RABIEEL, RABIEEL, RABCHLOU, ENAEZRAËL, angels, protect me from every bad situation that comes upon me.

I chose Enodia (She of the Road), because the original petition describes harmful circumstances as things that “come upon” the practitioner. Success lies somewhere ahead for them, while hostility approaches along the same social and circumstantial pathways.

Hekate Enodia is therefore, invoked as the goddess governing the road upon which the entire matter unfolds.

“Stand beside me” also reflects Hekate’s ancient capacity to accompany, guide, and give favour to mortals, rather than forcing Her into a strictly apotropaic function. In Hesiod’s Theogony, Her support can determine success in political assemblies, contests, warfare, horsemanship, fishing, and the management of herds—thus, I've considered that Her favour does not belong to one isolated category of life; it alters how human endeavours proceed.

The phrase “turn every hostile approach away from me” then connects Her liminal authority with the charm’s purpose.

Hekate governs roads, entrances, gates, and boundaries. Here, the bad situation is treated as something approaching a protected threshold. The angels provide the celestial company of protection, while Hekate controls the route by which the threat attempts to arrive.

The finished adaptation therefore contains these several layers:
1. ERMALLOTH and ARCHIMALLŌTH restrain the hostile mouths.
2. CHPHYRIS becomes the ritual identity from which success is declared.
3. Hekate Enodia governs the path upon which those circumstances unfold, turning hostility away and directing the matter towards success.

how can I start working w hecate? im brand new to this kind of stuff and was wondering if anyone could give me some tips and help me learn! I keep getting videos telling me to work with her on tiktok w/o interacting with them and ive gotten so many within the past month and I think its time to take it as a sign!!!! any tips are appreciated 😊

Hekate Kourotrophos- child nurturer or protector of the young.

I can see this as a title you’d use as a you’d use to ask for protection for your children or one to call on as a child… but that has me thinking…as an adult who knows the type of woman that you’d see embodying this… wouldn’t this be roughly equivalent to “that favorite auntie” who you may or may not be related to but looked after you as a child and you still might seek out for guidance from as an adult?

This may very well be complete extrapolation and reading too much between the lines, but I kinda just imagine the stereotypical aunt who looked after you as a child.

hi so i haven't yet started to work with hecate, i wanna do an alter and little by little get her ready!
but as i was listening to " Hekate Liminal Rites " audio on spotify i was shuffling my tarot deck and while listening this beauty came out 🥹 what could it mean?

The Hecate dream

7/21-7/22 of 2026

Last night I had a nightmare. Nothing fantastical. I was roped into a situation with a man I assumed would be a friend with benefits. I had also just moved into a new apartment or rental home with friends. Friends that were rarely there. And one strange girl I had never talked to before. There was also a "mother of the house" named Elysandra, whom I never spoke to or saw. But she was supposedly acting as a guardian for the tenants.
During the dream, the guy I was seeing had started to conspire with another man I did not know or live with on kidnapping me. They eventually did kidnap me, which is when I found out that they planned to murder me and take my money, my soul, and everything I had.
I freed myself and fought them off and escaped back to my rental space where the vibe had greatly shifted. The rooms had been painted white and were very sterile. No one seemed to be home aside from the weird girl that refused to help me but advised I call on the mother of the house.
I, naturally, didn't want to bother someone that was so clearly important, so I proceeded to lock the house down and resolve this issue on my own.
Unfortunately another tenant (I don't think I knew them, either) kept going behind me and reopening doors. Eventually the two men that originally kidnapped me showed up and started to try to capture me again.
At this point the rental started getting darker and more nightmare-like.
Shockingly, in the middle of all the chasing and fighting, the parents of the friend with benefits showed up and tried to calm the situation. Something happened and I was able to make them see what he and the other kidnapper were doing. He then killed his parents, but they didn't care and accepted his actions as they took their last breaths. Happy to have been killed by him again.
At this point, the captors started chasing me with power tools and were breaking through the doors I was shutting using circular saws and things of the nature. I was at my last door of protection and started screaming for the mother of the house as a last-ditch effort for safety but no one came. The captors broke through the door and started taunting me with the tools, which had started falling apart. The blade of the circular saw broke off and I was using it to fight back but knew I was going to die if someone didn't help. That's when I screamed out a name I had never invoked before. Hecate.... immediately all sound and movement stopped and a large stone face appeared before us. Greek statue-like and teeth bared as though a viper was about to strike, but unmoving, soundless, and somehow incredibly fierce and present. The teeth were bright green and eyes were glowing white. No sound came from the face and no movement. Only light and a slight visual cue that looked like a string bolting from the mouth that pierced the necks of my attackers like a taser gun, dropping them both dead, right there. The face then disappeared. I felt calm and safe and then woke up. Never have I had a nightmare resolve positively or been in one that didn't end in the middle of moments of terror or distress. Never had I ever successfully called a deity and gotten an immediate remedy to my issue and never with such presence and fervor on my behalf. It's very strange and feels odd but I feel I should be appreciative to this deity. She showed me something I have never experienced before. I did say a quick thank you to Hecate and lit an incense as a show of appreciation.

Witchy friends; my background is that I am a gay white cis male with a Christian upbringing and being mostly passive about religion these days. I still consider myself Christian but don't claim the church. Just the "Christ's teachings" practices they should adhere to. I also have an interest in magic, witchcraft, and ancient lore but I have never really made an attempt to practice. I don't know what this means for me. It seems ridiculous to base religious and spiritual identity upheaval on a dream, but it was so crazy to feel like I was actually being protected by a deity rather than to pray and MAYBE a positive thing will come out of it. What am I to feel? I have a belief that at the end of life, that's probably it. Eternal sleep. I don't believe there will be heaven or hell, but I also believe there are deities. I have just never considered Hecate being a realistic one... until now. And she doesn't exactly line up with the Christian deity and allow for belief in both. I guess I am just having internal conflict and would appreciate some guidance. I don't think this will change my patterns of belief aside from adding primal gods and goddesses into my address book of higher powers, but has anyone been able to reconcile pre-existing notions of spiritual calm with an introduction of such an eye opening event?

Hey guys i bought this beautiful pendant, and i didn’t noticed that’s not like traditional Strophalos, can u help me identify it or tell me if i can use this for Hecate, thanks you

I've been subbed here gir a while because I've gotten hints here and there. A dead snake in my path and key imagery. But I just didn't know.

This morning, I read a comment here saying Hecate doesn't call you in really obvious ways. I think I would need that. I have no ancestral ties to Greece ​so it would have to be clear to me.

That was my thought. Not a formal request but close.

Then I left to walk to an appointment with a new therapist. First time meeting this new therapist.

I found this on the way.

What do you think?

I’ve been seeing posts abt signs, and as someone new to hecate (I pray to her, when i’m doing tarot readings and call for my ancestors guidance i respectfully ask for hers, etc) I want to do more for my practice and will continue studying and learning about her and while I will continue regardless there’s a little part of me that felt cheated out of a sign, since i didn’t think i had much of a sign to begin with.

That was until I considered animals.

I’ve always been an animal lover but I noticed at a specific point in my life my relationship with specific animals started shifting into something deeper. It was around the time I began researching Hecate.

For starters, I feel like the dog whisperer sometimes. I’ll randomly feel the urge to talk to strays in the street and they turn and genuinely seem to listen, not all of them interact back but most of them wag their tail and seem happy to be puppy talked to 😅 but there was one time I talked to a stray and he did a big stretch in a bow kind of way, then leaned closer and offered his head for scritches.

This goes for most animals but i find it interesting the way it shows in dogs, same goes for reptiles and arachnids which in my interpretation relate to hecate for the dwell mostly in corners and other liminal spaces like that.

I might be reading too much into it, don’t know if my assumption about reptiles and spiders is correct but overall I do feel my connection to nature has deepened overall.

I try to not take any animal life because whether it’s hecate or another deity, I believe caring for nature is a way to commune with the divine. I wonder if they can sense my respect for them and that’s where the “whisperer” aspect comes from.

hi guys i wanna read more about hecate, since i've been getting so many signs, i would really like to work with her!

but i wanna know more about her, and i would like to know where to start as well!

also random question:
is it okay to use her picture as a wallpaper or in anything if im not working with her yet?

my bones may break,

my joints dislocate,

but with you by my side,

I’m not afraid to die

Hello, I'm still getting the courage to use the alters I've made however I found some old keys today and I wasn't sure if it's better to cleanse them before being offered or give them with the energy they already have?

Hello, so I've noticed in the past year or so that Hecate is a new-age trend, especially since the name "Queen of Witches" became popular. It seems like there's a new wave of devotees, especially on social media like TikTok.

How can a person tell if their connection with Hecate is real? So many people are claiming she's reaching out, practically anything from spiders to birds, or even something as simple as finding a key on the ground. There are videos all over TikTok sharing incorrect information about Hecate.

How can a person truly understand the truth about such an old and powerful goddess without mixing in new-age beliefs?

I am asking because about 10 years ago, a chain of odd events started happening in my life. I don't want to fall into the age trend with any goddess or god, but the signs for me have been loud and clear. And it doesn't have anything to do with the normal signs everyone gets.

It goes way back to the moment I entered this life on July 24th, 1976. The moon that day had 6.8% illumination (balsamic moon), exactly 3 days before Hecate's Deipnon or black moon. I was breech and had the cord around my neck.

About 10 years ago, I came across my Natal chart and found out I am a Leo sun, with my moon in Cancer in my 12th house, and Leo ascending. I have Hecate 100 asteroid in my 3rd cusp, 4th house in Scorpio, with Saturn, Mercury & Venus in my 1st house Leo.

So a professional read my natal chart and explained to me that I could connect easily with the goddess of the Crossroads. I don't want to be a victim of lies, so I have been holding back some days good and some days bad with my devotion. I have a lot of doubt. I get clear dreams from her, many way before I knew she existed.

I need help understanding what's happening; is this real or is it just a trend? Mind you, I started with this 10 years ago, without knowing anything about her or her story. So please, can someone who understands what I am going through help me?

Thanks!

Buenas!! Hace unos cuantos meses empecé a trabajar con Hecate, creo que me está yendo bien, su altar quedó bonito, acepta las ofrendas y siento una bonita conexión.
De igual manera, me queda mucho que aprender de ella, pues quiero seguir mejorando en mis prácticas y brujería.
Me gustaría que me recomendaran libros para seguir trabajando adecuadamente, cuáles son para vosotros los mejores/más acertados.
Gracias!

Acrylic on canvas. Inspiration: Jack Grayle’s Hekateon, the Nine Nights series

Hello friends,

I started feeling Mother Hecate's call about 2 years ago, and I have yet to become consistent in my blessings and rituals, but I'm hoping to get back on the wagon. For months at a time, I researched and planned what I wanted to do to honor Our Lady, but was scared to actually start my routine in fear that I would 'do it wrong' or remain inconsistent.

I'm not sure exactly what it was, but last week She stirred something in me. I dusted off my altar, I lit Her candles, and I made an offering of water, tea leaves, and some flowers I had grown from seed. I thanked Her for Her patience, and asked for the wisdom to heed the signs that She shows me. I also asked Her to watch over my kitty, who we made the hard choice to put down last month after a long illness.

I only realized afterward that I had made my offering and blessing during Deipnon, which of course I had been hoping to revolve my practice around - She's funny that way, I guess. I am going to offer more to Her going forward and hopefully use this community to help keep me accountable lol. Hopefully this is a good sign or reminder to someone that She does not expect perfection, and that heeding her guidance and making her a part of your life is enough.

Lastly, my altar - I've been slowly adding to this over a couple of years, and a lot of it is thrifted. I did splurge on a couple things - the Strophalos ball, the altar cloth - but the most important thing is that every component of this altar stirs a magical kindling in me. Sorry for the novel, but I hope to be around here more, and I hope you also give yourselves grace as you find time to honor Her.

And I got the Death card !! which I'm so happy to see because I've found her in a very transformational moment in my life right now. She's so thoughtful and funny to have this pop up!! I'm excited to work with her and to better heal and understand myself more in the future. May I know any guidance she has taught you in your journey as well? :)

I've had a few occurrences of "seeing Hekate". When I first reached out to her, she appeared as a woman in a red cloak and dress with a torch and a black dog. About a month ago, I went through a really rough patch and ended up breaking down and calling out to her and when I went out of my room, my entire house had a blue glow. I went to my bathroom and saw a woman's face wrapped in a blue head dress who promised to protect me. From what I know, she's associated with red, but when i asked my tarot if it was her, she said yes. What color does she appear to you in?

For the last few days I've been hearing a name in my head in the voice of another woman, the name is Hecate. I've been searching for reasoning why if its like a thought loop im stuck in or something else, I've recently started learning about witchcraft and magic and I've heard the name before but never done any research or learned anything about her before today. Has anyone else had similar experience or am I just stuck on a name.

(I used Google Translator because my English is not really good)

Lately, I’ve been searching online for items to decorate my altar for Hecate, such as keys and black pouches (which I use as lucky charms). Coincidentally, I found some old keys in a cabinet that I had never used before (someone had left the cabinet open, which somehow caught my attention). Inside, there were also pieces of black cloth, enough to make even more pouches than I had originally planned, though I’ll have to learn how to sew them myself. I really want to save money and learn new skills this summer, so this is definitely a great opportunity.

I’m definitely going to make use of those cloths. However, I’m still on the fence about the keys. They are very old. It is from a box that I think has been around for ages, possibly from when my mother was young or even from my grandparents' time, so it is possible that they belonged to someone who has passed away (highly likely). Although Hecate is the guardian of souls and keys are her sacred symbol, according to the cultural beliefs in my hometown, using other people's belongings (whether they are alive or deceased) is not very good.... I sincerely asked for permission, but I’m still torn about whether I should take a few keys for my altar, and if I do, what are some ways I can cleanse them?

As a new member, thank you so much!

I found this little thing under my favorite tree outside my apartment. I had never seen one, and it came around noon a week after I reached out to Hecate for assistance/guidance.
It was grounded in the rain, so I moved it to a dry spot and checked on it throughout the storm and after the rain had stopped, it eventually flew off safely.
I’ve never seen one before, so I take it as a blessing ❤️ I’m happy to have found this little one.
I also thought it was funny how the cross shape almost looks to have a face …

I’ve seen some people talking about how they thought they were talking and worshipping our goddess but it was another spirit pretending to be her.

I honestly think that I do worship her, I do offerings, when I ask for something or help it does come and I’ve seen the changes in my life since I started worshipping her, but I am still curious.

I’m starting to learn about the Hellenic polytheism and I consider one myself, and for what I know those spirits aren’t a big deal on the religion.