In Thebes, there was a woman named Galinthias. She was a midwife who delivered Herakles from the womb of Alkmene, her childhood friend. Alkmene’s pregnancy offended Hera, and cursed the young woman’s birth pains to never cease. Galinthias, worried her friend would be driven mad, first appealed to Hekate, who concluded that the curse was placed by another Deathless One, and She could not remove those, but perhaps appealing to the right Deity would earn the sympathies of the one Who could. Deciding No-One higher up than the Moirai, for even the other Theoi were bound to Their tapestry, Galinthias then appealed to the Moirai, Who Themselves were becoming exhaused by the sound of the laborous woman’s screaming, and removed the curse in order to hear Themselves think.
When Hera realised Alkemene had given birth to a son, Herakles, She spoke up that Her own curse had become removed because a silly girl took advantage of the Moirai in Their confusion. The Moirai concluded that Hera was technmically correct (the best kind of correct) and it was decided that Galinthias’ fate was to be transformed into a ferret, a creature that looks most absurd in mating and birth labour. Hekate, though, was sympathetic to Galinthias and the girl’s desires to remove Hera’s curse, and did not fault the girl for failing to discover that it was Hera who cast the curse, and therefore only Hera who could be appealed to lift it. Out of kindness, Hekate made the ferret one of Her sacred workers on Gaia’s face, and in Thebes, the animal was held in esteem as the nurse of Herakles, their native Heros.
By Hesiod’s account, Ouranos and Gaia begat Koios (the Titan Theos of the North, also “the Inquirer”) and Phoibê (the “Bright”, the Titan Theon of prophecy); Koios and Phoibê begat Perses (the Destroyer) and Asteria, the Titan Theon of the Stars, astrology, and necromancy. It is Perses and Asteria Who are the parents of Hekate.
As per the playwright Aeschylus, Phoibê is regarded as the previous oracular deity of Delphi, later succeeding Her reign and bestowing Delphi as a gift to Apollon, Her grandson via Leto. Phoibê is also associated with the moon. Asteria, after the Titan war, was pursued by Zeus, but She did not want Him, and so first transformed to a quail, then lept into the sea, swam out, and became the island of Delos, where Apollon was born.
It is through Asteria that Hekate inherited the gift of necromancy and oracles from the dead. Some ancients also may have believed that Asteria was also worshipped as a goddess of prophetic dreams.
Though Hesiod names the mother of Kirke as Perseis (Destroyer) and Her father as Helios; Diodoros Siculus names Kirke’s parentage as that of Hekate and Aeëtes. Some also regard Perseis as an epithet of Hekate, though it seems Hesiod gives Perseis a genealogy distinct from Hekate, and Perseis’ mother is Tethys (“Nurse”) and Okeanos. It’s therefore easy to see Perseis and Hekate as one-in-the-same, as these themes are recurring and may be considered too lofty for an Okeanid. Light bearing. Destroyer. Nurse. Sight.
If one is to syncretise Kirke then as a daughter of Hekate Perseis, this undoubted maintains Hekate’s associations with practising witchcraft rather than merely casting spells and curses Herself for the mortals who supplicate Her.
By Hesiod, Kirke is the mother of Odysseus’ immortal son Latinus, father/ruler of the Tyrsenoi, who have since been identified with the Etruscans, and also Telegonos, Whose story is the subject of the now-lost Telegony, which only exists in summary.
The Scholia of Pindar seem to identify Hekate and Perseis with the name Khariklo (“Graceful Spinner”) who is identified in these notes as the daughter of Perses and Okeanos — and also a daughter of Apollon. Even without meditating on this, this gives the appearance of further linking Hekate and Apollon.
These notes also revive previous themes, as Khariklo is identified as the wife of the Centaros Kheiron, the mentor of a young Dionysos and also Asklepios.
