monsnoleedra wrote:Wonder if this part of the discussion wouldn't be a good subject for the PGM part of the forum. Anyway, not debating that the subject of love spells is a part of the PGM or is coercion in practice only that the use of Hekate is relatively small in usage in them.
Not my site but an excellent site of reference http://voces-magicae.com/2015/04/17/hekate-in-the-pgm/ and if I recall it belongs to a member here already.PGM IV. 1390-1495 Love spell performed in necromantic setting (with the help of “those who have died a violent death”). Invoked by herself (also as Hekate-Persephone) for three days while making the initial offering at the place of death. Later invoked with many other Chthonic deities for a secondary offering.
PGM IV. 2708-2784 Full moon hymn. In this case the petition is to secure the affections of a lover, but could be used for any form of petition or prayer. Hekate is once again identified with Artemis, Persephone and Selene.
PGM IV. 2943-2966 Love spell to cause a lover to “lie awake for me for all eternity”. In this spell it appears that Iope (Cassiopeia) is called forth to perform the deed through the authority and power of Hekate
PGM CXVII. Fragment of historical significance. It is is likely one of the earlier papyri of the collection and speaks to an already well established syncretic Greek and Egyptian tradition. Thought to be a love spell mentioning Hekate.
Basically 4 spells that could be said to be love spells and 1 of those could be claimed to be punishment of a lover more than a true love spell. So 4 out of 14 spells are potentially love spells. Then of the 4, 1 is done in the name or power of Hekate not actually calling upon her. Which sort of places it in a testament of faith sort of thing
Kimberly B. Stratton in her book DAUGHTERS OH HECATE Women & Magic in the Ancient World Oxford University Press 2014 ISBN 978-O-19-534271-0 has discussed several of these aspects already. Chapter 5 Magic, Abjection, and Gender in Roman Literature goes into some detail about this very subject. Still reading the book so may go into it more in later chapters.
Just been re-reading an article by Ellen Reeder on the statues,terracota art and bronze matrix in the late Hellenistic period during which a synthesis of Mother images with those of Artemis,Demeter and Hekate began to emerge.Not entirely sure if these conflations impacted on later depictions of Hekate or indeed the figure of the Mother or how far they influenced the ideologies of later writers.Anyway,thought I might mention it.
Reeder, E. (1987). The Mother of the Gods and a Hellenistic Bronze Matrix. American Journal of Archaeology, 91(3), 423-440.