HECATAeUS, son of Hegesander, was sprung from an ancient and noble family of Miletus. His life seems to fall between the years 550 and 475 b.c. His earlier years were spent in travelling. He lived some time in Egypt (Herod., ii. 143); he was well acquainted with the resources and power of the Persian empire (Herod., v. 34); and the extant fragments of his writings seem to imply personal acquaintance with Libya, Spain, and Italy, as well as with the countries bordering on the Aegean and Euxine seas. After middle life he seems to have settled in Miletus, where he occupied a position of great honour, and to have devoted his time to the composition of geographical and historical works. When Aristagoras held a council of the leading Ionians at Miletus, to organize a revolt against the Persian rule, Hecataeus tried to dissuade his countrymen from the undertaking. Being overruled, he then advised them to equip a strong fleet, using for the emergency the treasures of the temple at Branchidae, which might be repaid after the war. But both then and at a later period of the war (Herod., v. 124) his skilful and prudent advice was given in vain. When the remainder of the revolted Ionians sued for terms, he was one of the ambassadors sent to the Persian satrap Artaphernes. He w rote a work on geography entitled ∏∈pιτrλoυς or Π∈pojγ7jσtς τi}ς Γτ)ς, in which lie w ent over the countries of the known world, told their inhabitants, enumerated the towns, and described their situation and history. He improved the map of the world which Anaximander had made. He also wrote a work called Γ∈v∈αλoγiαι or Tστopiaι, describing systematically the traditions and mythology of the Greeks. According to Arrian, he was the first to employ critical method to distinguish ...

HECATE, a Greek goddess who is never mentioned in Homer, but is of great importance in other parts of the literature as well as in religious observance. The name Hecatos, the masculine corresponding form, is a frequent epithet of Apollo; and though the word eκdτη is never used exactly as an epithet of Artemis, yet this suggests a close relationship between the two goddesses, which an examination of their functions fully confirms. Their character and attributes stamp both as moon-goddesses. In fact, though often distinguished from Artemis, yet at other times Hecate is identified with her. The worship of Hecate seems to have flourished especially among the wilder tribes of Greek nationality, in Samothrace, Thessaly, and elsewhere; she has, however, been received into the Pantheon of the more civilized Greek races, probably on account of her close resemblance to Artemis; and this is doubtless the meaning of Hesiod’s statement lfΓheoa., 423) that she alone of all the Titanic powers was left undisturbed in her honours by Zeus. The parentage of Hecate is variously given. Hesiod names her father Perses (a word connected with Perseus, Persephone, &c., all of which denote powers of light) and her mother Asteria, the starry sky of night. Zeus and Demeter, Zeus and Hera, <fcc., are also named as her parents. Her chief prerogatives or functions are the following....