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ÆKÁTI: THE EPITHETS
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THE MANY NAMES OF ÆKÁTI
(Abbreviations can be found at the bottom of this page: Glossary Home)

This list of titles of the Goddess Ækáti (Hecate; Gr. Ἑκάτη) includes all of the epithets found in Orphic Hymn 1 and more, gathered from various sources. The transliteration method used in this list is Reuchlinian and unique to this website where the emphasis is primarily on pronunciation, but to avoid confusion there are separate entries using the more familiar Erasmian spellings found in English and American universities.

Æmbýlios - (Empylios; Gr. Ἐμπύλιος, ΕΜΠΥΛΙΟΣ) Lexicon entry: ἐμπύλιος [], αονat the gate, epith. of Artemis Hecate, Orphic Argonaftiká 902: Boeot. μπύληος ( = -λαιος), epith. of Poseidon at Thebes.  (L&S p. 549, left column, edited for simplicity.)

Ærannín - (erannen; Gr. ἐραννήν, ΕΡΑΝΝΗΝ) Ækáti is ærannín (a fem. form of ἐραννός), the lovely one. (Orph. Hymn 1.1)

Amaimákrætos Vasíleia - (amaimacretus basileia; Gr ἀμαιμάκετος βασίλεια, ΑΜΑΙΜΑΚΕΤΟΣ ΒΑΣΙΛΕΙΑ) Ækáti is the Amaimákrætos Vasíleia, the irresistible or indomitable queen (Orph. Hymn 1.5).

Ázohstos - (azostus; Gr. ἄζωστος, ΑΖΩΣΤΟΣ) Ækáti is ázohstos, the ungirded or unarmed. (Orph. Hymn 1.6)

Azostus - See Ázohstos.

Boukolos - See Voukolos.

Brimo - See Vrimóh.

Canicida Dea - (Latin) her name in the island of Samothracia, where dogs were sacrificed on her altars. (CM p. 528) From canis  a dog.  (LD p. 278, right column)

Chthonii or Chthonic - See Khthónii.

Courotrophos - See Kourotróphos.

Dǽspina - (Despoina; Gr. Δέσποινα, ΔΕΣΠΟΙΝΑ) Lexicon entry: δέσποινα, fem. of δεσπότηςmistresslady of the house, of Penelope, of Arete. 2. princessqueen3. coupled with the names of Goddesses, δ. ἙκάτηἌρτεμιςδ. νύμφη; esp. as a name of Persephone. 4. in Thessaly, simply, = γυνή5. at Rome, Empress. (L&S p. 880, right column, edited for simplicity.)

Einodía - (Gr. εἰνοδία, ΕΙΝΟΔΙΑ. Adj. fem. nom. Attic, Doric, Aeolic. The masc. nom. is ἐνόδιος
L
exicon entry: νόδιοςαον, Ep. εἰνόδιοςηονepith. of divinities, who had their statues by the way-side or at cross-roads, most freq. of Hecate, ενοδίας κάτης; also of Persephone, νοδία θεόςενοδία θυγάτηρ Δάματροςδαίμωννοδία; and νοδία alone; also of Hermes, etc. (L&S p. 571, left column, edited for simplicity.)
-
 her name at Colophon, where her statues were used like those of Mercury (ed. Ærmís/Hermes), as landmarks, being merely columns surmounted by a head. (CM p. 428)

Empylios - See Æmbýlios.

Enodios - See Ænódios.

Erannen - See Ærannín.

Hegemoni - See Iyæmóni.

Iyæmóni - (Hegemoni; Gr. Ἡγεμόνη, ΗΓΕΜΟΝΗ. Pronounced: ee-yay-MO-nee) Ækáti is iyæmóni she who has authority. (Orph. Hymn 1.8)

Khrysosandalaimopotikhthonía - (χρυσοσανδαλαιμοποτιχθονία, ΧΡΥΣΟΣΑΝΔΑΛΑΙΜΟΠΟΤΙΧΘΟΝΙΑ) Lexicon entry: χρῡσοσανδᾰλαιμοποτιχθονίαGoddess of the lower world wearing golden sandals and drinking blood, epith. of Hecate, Tab. Defix. in Rh.Mus.55.250 (-ατμο- lapis). (L&S p. 2011, left column near bottom.)

Khthónii - (chthonii or chthonic; Gr. χθόνιη, ΧΘΟΝΙΗ, feminine of χθόνιος) Ækáti is khthóhnii, of the earth, earthy. (frag. of Aristophanes 500 [anap.], as noted in L&S on p. 1991 under the heading χθόνιος) Khthonic means of the earth, terrestrial or earthy, not under the earth, a common misunderstanding; ypochthonios (Gr. ποχθόνιος) refers to that which is under the earth.

Kleidoukhos - (kleidouchos; Gr. κλείδουχος, ΚΛΕΙΔΟΥΧΟΣ) Kleidoukhos is an epithet meaning she who holds the keys, of Aphrodíti (Aphrodite), of Athiná (Athena), of Ækáti.
- Lexicon entry: κλείδουχος, Att. κληδ-, ον, (ἔχωholding the keys: hence, having charge or custody of a place; of Pallas, tutelary Goddess; of Hecate, Orph.Fr.316II. of the numbers 4 and 10, believed by the Pythagoras to be the keys of the order of nature. (L&S p. 956, right column, within the entries beginning with κλειδουχέω, edited for simplicity.)

Kourotróphos - (courotrophus; Gr. κουροτρόφος, ΚΟΥΡΟΤΡΟΦΟΣ) Kourotróphos is an epithet of Ækáti (Hecate), Ártæmis (Artemis), Aphrodíti (Aphrodite), and Apóllohn, meaning nurturer of children.
- Lexicon entry: κουροτρόφοςονrearing children, rare in lit. sense: usu. metaph.πόλλωνος κ., of Delos: freq. as epith. of Goddesses, as Hecate Orphic Hymn 1.8ρτεμις Orphic Hymn 36.8; of the Roman Goddess Rumina; esp. of Aphrodite. (L&S p. 987, left column, within the entries beginning with κουροσύνη, edited for simplicity.)

Krokópæplos - (crocopeplus; Gr. κροκόπεπλος, ΚΡΟΚΟΠΕΠΛΟΣ. Etym. κρόκος "saffron crocus" + πέπλος "cloak.") Krokópæplos is an epithet of Ækáti (Orphic Hymn 1.2), Meilinóï (Melinoe; Gr. Μειλῐνόη) (Orphic Hymn 71.1), and other deities meaning saffron-robed.

Monoyænís - (mounogenes; Gr. μονογενής, ΜΟΝΟΓΕΝΗΣ) Lexicon entry: μονογενήςές, Ep. and Ion. μουνο-, (γένοςthe only member of a kin or kind: hence, generally, onlysingle; of Hecate, Hes. Th.426. 2. unique. (L&S p. 1144, left column, within the entries beginning with μονοβαίας, edited for simplicity.)

Nyktǽria - (Gr. Νυκτέρια, ΝΥΚΤΕΡΙΑ) Orphic Hymn 1.4Nyktǽria is an epithet of Ækáti meaning nocturnal or of the night. When a God or Goddess has knowledge and functions which are hidden, difficult or impossible to comprehend with the rational mind, the mythology portrays them as "of the night." It is a great misunderstanding and a sacrilege to think that this "darkness" refers to evil, for Ækáti, like all the Gods, is a being of surpassing enlightenment. So the "darkness," in reality, refers to our own inability to conceive the brilliance of the Goddess.

Ouræsiphítis - (uresiphoitis; Gr. οὐρεσιφοῖτις, ΟΥΡΕΣΙΦΟΙΤΙΣ) Ækáti is οὐρεσιφοῖτιςshe who haunts the mountains. (Orph. Hymn 1.8)

Oxuthumia - See Oxythýmia.

Oxythýmia - (Oxuthumia; Gr. Ὀξυθύμια, ΟΞΥΘΥΜΙΑ) Lexicon entry: ὀξῠθῡμιατάrefuse deposited at cross-roads near the statues of Hecate. (L&S p. 1235, right column, within the entries beginning with ὀξυθυμέω, edited for simplicity.)

Pærseian - (Perseian; Gr. Περσείαν, ΠΕΡΣΕΙΑΝ). Ækáti is called Pærseian or Persian, because she is the daughter of Pǽrsis (Perses; Gr. Πέρσης). (Orph. Hymn 1.4)

Perseian - See Pærseian.

Persian - See Pærseian.

Philǽrimos - (phileremus; Gr. φιλέρημος, ΦΙΛΕΡΗΜΟΣ) Ækáti is philǽrimosfond of solitude. (Orph. Hymn 1.4)

Phileremus - See Philǽrimos.

Phohsphóros - (phosphorus; Gr. φωσφόρος, ΠΦΣΦΟΡΟΣ) Lexicon entry: φωσφόρος (parox.), ον, poet. φαοσφόροςφαεσφόρος Call.Dian.204, etc.:— bringing or giving lightφ. ἀστήρ (ed. star), of Dionysus at the Mysteries. b. Subst., ὁ φ. (sc. ἀστήρ), the light-bringer, i.e. the morning-star, a name specially given to the planet Venus. 2. of the eye. II. torch-bearing, epith. of certain deities, esp. of Hecate; φ. θεά (sc. Ἄρτεμις); of Hephaestus, Orph.H.66.3. III. φωσφόροςtorch-bearer, title of a priestess, Κλεοπάτρας θεᾶς(L&S p. 1968, right column, within the entries beginning with φωσφόρεια, edited for simplicity.)

Phýlax (Gr. φύλαξ, ΦΥΛΑΞ) guardian; her name at Elis (ed. ÍlisGr. Ἦλις, modern Ήλιδα), as guardian of the infernal regions: she is represented under this title, either holding a key and cords, or, as the threefold Hecate (ed. Ækáti), by three statues, one of which has a crescent on her head, surmounted with a flower, the second a Phrygian cap, surrounded by a radiated crown, and the third holds in her hands a sword and a serpent. (CM p. 428)

Própolos - (Gr. πρόπολος, ΠΡΟΠΟΛΟΣ) Ækáti is the própolos, the attendant and guide, of Pærsæphóni (Persephone), Dimítir (Demeter), and Ártæmis (Artemis).

- Lexicon entry: πρόπολοςον, (πέλομαι, τέλλωgoing or acting before1. servant that goes before one, attendant, minister2. one who serves a God, esp. one who interprets his will to men, minister, [Ἑκάτη]. b. temple-servantII. as Adj., c. dat., ministering to, devoted to. (L&S p. 1495, right column, edited for simplicity)


Sæmní - (semne; Gr. σεμνή, ΣΕΜΝΗ. σεμνός is masculine; σεμνή is feminine.Lexicon entry: σεμνόςήόν, (σέβομαιreveredaugustholyI. prop. of Gods, e.g. Demeter; Hecate; Thetis; Apollo; Poseidon; Pallas Athena; at Athens the Erinyes were specially the σεμναὶ θεαί2. of things divine. II. of human or half-human beings, reverendaugust2. of human things, auguststatelymajestic. (L&S p. 1591, left column, edited for simplicity.)


Semne - See Sæmní.


Skotiá - (Gr. σκοτιά, ΣΚΟΤΙΑ) the dark; the name under which she had a magnificent temple on the borders of the lake Acherusia (ed. Gr. Αχερουσία), in Egypt. (CM p. 428)  - also of Aphrodíti (L&S p. 1615, left column)


Skylakítis - (Gr. σκυλακῖτις, ΣΚΥΛΑΚΙΤΙΣ. From σκύλαξ, dog or whelp) Skylakítis is Ártæmis, protectress of dogs. (Orphic Hymn 36 Ártæmis, line 12) Ártæmis hunts the beautiful souls using her dogs, the Agathós Daimonæs (Gr. Ἀγαθὸς Δαίμονες), and to shoot the souls with her arrows which propels them forward, giving them the energy they need to succeed. Ækáti (Hecate; Gr. Ἑκάτη) is also a skylakítis, but in a different way; Ækáti uses the Agathós Daimohn to deliver our prayers to the Olympian Gods. The idea of sacrificing dogs to Ækáti comes from a later period, Classical and post-Classical, and is a corruption as are many erroneous ideas concerning this great Goddess, both today and in antiquity.

Sóhteira - (Soteira; Gr. σώτειρα, ΣΩΤΕΙΡΑ) Lexicon entry: σώτειρα, fem. of σωτήρ2. freq. as epith. of protecting Goddesses, of Τύχα; of Θέμις; of Εὐνομία; of Athena; of Artemis; of Hecate; of Rhea, of Demeter; of Kore. (L&S p. 1751, left column, edited for simplicity.)
- Lexicon entry: σώτειρα, fem. of σωτήρῆρος, voc. σῶτερ: poet. σᾰωτήρ:— saviourdeliverer(L&S p. 1751, left column, edited for simplicity.)

Tauropolus - See Tavropólos.

Tavropólos - (Tauropolus; Gr. ταυροπόλος, ΤΑΥΡΟΠΟΛΟΣ) Lexicon entry: ταυροπόλος; also ταυροπόλα:—a name of Artemis (cf. ταυρώ), variously interpreted as worshipped at Tauris, or drawn by a yoke of bulls, or hunting bulls. (L&S, edited for simplicity) Also of Ἑκάτη (Orph. Hymn 1.7).

Therobromus - See Thiróvromos.

Thiróvromos - (therobromus; Gr. Θηρόβρομος, ΘΗΡΟΒΡΟΜΟΣ) Lexicon entry: θηρόβρομοςονheralded by the roar of wild beasts, epith. of Hecate, Orph.H.1.6. (L&S)

Tithrambo - who inspires fury; one of her Egyptian epithets. (CM p. 428)
- "Epiphanius informs us, that Hecate, amongst the Egyptians was called Tithrambo, but as this circumstance is not mentioned either by Herodotus, Diodorus Siculus, or the other writers of antiquity, it may be supposed that Hecate was not known to the Egyptians till after their country had been frequented by the Greeks. Tithrambo may be considered as the obvious derivative of the Coptic words Ti-thra-embonira furens, furorem indens, as explained by the learned Jablonski. The surname of Βριμω, which belonged to Hecate, and signifies terror and horror, confirms the etymology here assigned. The Coptic translation of the New Testament render the passive verb εμβριμασθαι, by the word ambon, wrath or fury; which agrees with the divine Avenger of crimes, like Hecate; in reference to whom the Egyptians, adopted the notion of the Greeks. Perhaps, also, Tithrambo was amongst the former a surname, or epithet, of Isis, denunciatory to those who displeased her, of the weight of her full indignation..." (BNP pp. 371-372)

Tribona - (Latin) threefold.  (CM p. 428)

Triformis Dea - (Latin) the Goddess with three heads or forms: Lucina, as presiding over birth; Diana, over life and health; and Hecate, over death. (CM p. 428)

Trigla - See Triglantina.

Triglantina or Trigla - her name among the Vandals and Lusatians, as represented with three heads: under this epithet the Athenians sacrificed a mullet to her. (CM p. 428)

Trímorphos - (trimorphos; Gr. τρίμορφος, ΤΡΙΜΟΡΦΟΣ) Lexicon entry: τρίμορφος, ον, three-formed, Ἑκάτη τριοδῖτι, τρίμορφε, τριπρόσωπε. II. pl., = τρεῖς, Μοῖραι τ. the three fates. (L&S, edited for simplicity.)

Triodítis - (Gr. τριοδῖτις, ΤΡΙΟΔΙΤΙΣ. Noun, fem. nom.; τριοδίτης is the masc. nom.) In the Orphic hymn to Ækáti (Orphic Hymn 1.1), the Goddess is referred to as triodítisof the crossroads, the three-ways.
- Lexicon entry: τρῐοδίτης [ῑτ], ουone who frequents cross-roadsII. τριοδῖτιςιδος, epith. of Hecate, who was worshipped at the meeting of three waysb. epith. of the Moon. 2. σοβὰς τ. street-walker3. generally, commonvulgar.4. Pythag. name of 6. (L&S p. 1820, right column, within the entries beginning with τριοδέομαι.)

Tumbidian - See Tymvidían.

Tymvídios - (tymbidius; Gr. τυμβίδιος, ΤΥΜΒΙΔΙΟΣ. Etym. τύμβος, "grave.") Ækáti is tymvídiossepulchral, associated with the grave, or, rather, with the souls we remember at the graves of their mortal bodies, those who are between lives. She is the attendant of Pærsæphóni (Persephone; Gr. Περσεφόνη), also associated with the dead. Ækáti is said to dwell in the Middle Sky, where the souls of those who have passed float until they are ready to be reborn in a new mortal body. (Orph. Hymn 1.3)
- Lexicon entry: τυμβίδιος [ῐδ], η, ον, at a funeral or tomb, ἀγών, Ἑκάτη, Τύχη, Orph.A.577, H.1.3, 72.5. (L&S p. 1834, left column, within the entries beginning with τιμβάς.)

Uresiphoitis - See Ouræsiphítis.

Voukolos - (Boukolos; Gr. Βούκολος, ΒΟΥΚΟΛΟΣ) Orphic Hymn 1.10Voukolos is an epithet of Ækáti meaning tender of kine, tender of bulls. This epithet is also connected with the worship of Dionysos. 

Vrimóh - (Brimo; Gr. Βριμώ, ΒΡΙΜΩVrimóh is an epithet of Ækáti (Hecate; Gr. Ἑκάτη) [Ἀπολλώνιος ῬόδιοςἈργοναυτικά 3.861] or Pærsæphoni (Persephone; Gr. Περσεφόνη) [Orphic frag. 31] and Dimítir (Demeter; Gr. Δημήτηρ) [Κλήμης ὁ Ἀλεξανδρεύς Προτρεπτικὸς πρὸς Ἕλληνας 2.13]. The epithet is usually interpreted as meaning something like the terrible one or the angry one, but perhaps it is actually derived from βριμάζωroaring like a lion.
- Lexicon entry: βρῑμώοῦς, epith. of Hecate and Persephone, the Terrible one, A.R.3.861, Orph.Fr.31, Luc.Nec.20. (L&S p. 330, right column; within the entries beginning with βρῑμάζω.)



The story of the birth of the GodsOrphic Rhapsodic Theogony.
We know the various qualities and characteristics of the Gods based on metaphorical stories: Mythology
Dictionary of terms related to ancient Greek mythology: Glossary of Hellenic Mythology.

Introduction to the Thæí (the Gods): The Nature of the Gods.



The logo to the left is the principal symbol of this website. It is called the CESS logo, i.e.the Children of the Earth and the Starry Sky. The Pætilía (Petelia; Gr. Πετηλία) and other golden tablets having this phrase are the inspiration for the symbol. The image represents this idea: Earth (divisible substance) and the Sky (continuous substance) are the
 two kozmogonic substances. The twelve stars represent the Natural Laws, the dominions of the Olympian Gods. In front of these symbols is the seven-stringed kithára (cithara; Gr. κιθάρα), the lyre of Apóllohn (Apollo; Gr. Ἀπόλλων). It (here) represents the bond between Gods and mortals and is representative that we are the children of Orphéfs (Orpheus; Gr. Ὀρφεύς). 



PLEASE NOTE: Throughout the pages of this website, you will find fascinating stories about our Gods. These narratives are known as mythology, the traditional stories of the Gods and Heroes.  While these tales are great mystical vehicles containing transcendent truth, they are symbolic and should not be taken literally. A literal reading will frequently yield an erroneous result.  The meaning of the myths is concealed in code. To understand them requires a key. For instance, when a God kills someone, this usually means a transformation of the soul to a higher level.  Similarly, sexual union with a God is a transformation.


The story of the birth of the Gods: Orphic Rhapsodic Theogony.
We know the various qualities and characteristics of the Gods based on metaphorical stories: Mythology
Dictionary of terms related to ancient Greek mythology: Glossary of Hellenic Mythology.

SPELLING: HellenicGods.org uses the Reuchlinian method of pronouncing ancient Greek, the system preferred by scholars from Greece itself. An approach was developed to enable the student to easily approximate the Greek words. Consequently, the way we spell words is unique, as this method of transliteration is exclusive to this website. For more information, visit these three pages: 

Pronunciation of Ancient Greek        

 

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