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Medea

Medea

Intro

Medea, daughter of King Aeëtes of Colchis, granddaughter of Helios, and priestess of Hekate, was known in the Greek tradition as a master of pharmaka (φάρμακα), meaning potent drugs, herbs, or poisons, and a practitioner of magia (μαγεία), the art of ritual and spellcraft. In other words, she was a pharmakea magia (φαρμακεία μαγεία) — a “drug-sorceress” or “herbal ritual specialist.”

In the Argonautica of Apollonius Rhodius (3rd century BCE), she is introduced as a priestess of Hekate, fully initiated into rites of chthonic power. She meets Jason, who comes seeking the Golden Fleece, and through her skill in herbal concoctions and ritual incantations, aids him in overcoming impossible challenges. She gives Jason drugs to resist fire and sleep, and instructs him in propitiating the serpent that guards the Fleece. This shows her as a high priestess, acting as a ritual guide and protector, with deep knowledge of pharmaka and the powers of the goddess Hekate.

In Euripides’ Medea (5th century BCE), after Jason betrays her, she turns those same arts against him, enacting vengeance through carefully prepared pharmaka that kill his new bride. Her act is not random malice but rooted in a profound sense of violated ritual bonds — a priestess whose oaths were broken. Throughout these sources, Medea is a powerful female leader and specialist whose skills in pharmakon magia (drug sorcery) place her among the most advanced religious functionaries of her age.

She represents a living memory of female religious authority, connecting to a wider tradition of Scythian and Caucasian priestess-healers. Her pharmakeia is not simply poison but a holistic knowledge of female medicine, venom antidotes, combat poisons, and spiritual transformation — a role that would later be demonized as “witchcraft” under Christian cultural erasure frameworks, but which in her own time was recognized as an integral part of sacred kingship, oracular practice, and healing ritual.

View Queen Medea: The Bacchic Empire, a quick video introduction with transcript.

Summary

  • Medea was a Scythian-Caucasian priestess, who founded a college of herbal and prophetic women in Colchis.
  • Medea plays the archetypal role of helper-maiden as partner in battle (which we see with Eua (Eve), Mary, Drakaina, Echidna, Sybil, Pythia). Reflecting initiatory and medicinal arts provided.
  • Her tradition migrated westward with traders, inspiring or even seeding the priestess institutions of Minoan Crete, Mycenaean Greece, and eventually the Hellenic world.
  • Her name and legacy gave rise to medicine and the medical arts of the Mediterranean, centered on healing knowledge from women.
  • The Sibyls, as prophetic women, continued that line well into the Classical era — until they were appropriated and censored by Christianity, which sought to rewrite their messages.

TLDR: There was a pharmakon tradition 1500BCE-400CE, involving healing (medicine) and cthonic death and resurrection initiation experiences (gnosis), in common with what we see written about Medea and the Sythian / Amazonian bowhunters.

Evidence

The evidence is sparse. Some is attested in Hesiod, Euripides, Diodorus, various other sources. Some is inferred by matching up traditions that look the same between Medea and Scythian/Amazonian, and parallel / similar use of Pharmakon in Sorcery across other priesthoods. In some cases Medea is attested directly. In some cases it's the Archtype of the role that Medea represents.

The Medea topic, and archtypical pharmakon traditions in their technicality, goes really far back to bronze age 1500BCE-800BCE or earlier. And we see traditions 800BCE-400CE similarly following the technology as well: Oracular (initiatory rites + healing), later Asclepian / Hippocratic (still involving rites but focused on healing), moving to Galenic disciplines (moving more to science framing, removing the rites). Asclepian/Hippocrates/Galenic foundational to medieval (medical manuals used for >1600 years during dark age) and modern Medicine (hippocratic oath, symbology, etc).

See Lineage below for more on this topic....

Jason

Medea figures in the myth of Jason and the Argonauts, appearing in Hesiod's Theogony around 700 BCE, but best known from Euripides's tragedy Medea and Apollonius of Rhodes' epic Argonautica. Medea is known in most stories as a sorceress and is often depicted as a priestess of the goddess Hecate.

Medea plays the archetypal role of helper-maiden, aiding Jason in his search for the Golden Fleece by using her magic to save his life out of love. Once he finished his quest, she abandons her native home of Colchis, and flees westwards with Jason, where they eventually settle in Corinth and get married. Euripides' 5th century BC tragedy Medea, depicts the ending of said union with Jason, when after ten years of marriage, Jason abandons her to wed king Creon's daughter Creusa. Medea and her sons by Jason are to be banished from Corinth. In revenge, she murders Creusa with poisoned gifts. Later, she murders her own sons by Jason before fleeing for Athens, where she eventually marries king Aegeus.

  • Medea herself is often tied to serpents and venoms (Apollonius Rhodius Argonautica 3.528–530: her pharmaka come from Hekate, involving serpent-roots).
  • Her very name is related to μήδομαι (“to plot, contrive”) and resonates with “Medousa” (the ruler, the guardian).
  • In later scholia and Orphic contexts, Medea is assimilated into the Echidna–Medusa complex of female serpent-guardians.
  • Thus, one could poetically describe Medea as having “her Medusae” — meaning her pharmakeiai and chthonic allies that mirror the Gorgon-sisters’ power.
  • In Seneca’s Medea, she summons serpents from chthonic depths and mixes venomous herbs in her cauldron

Etruscans

From WTD ep117 interview

Medea was so influential the Etrusceans wrote about her, too. And you got to be super influential, because they are not big on cataloging, right? So they wrote about, and they put her in, the art and they displayed her in the art. But they called her Mattia, with that Met root on it.

Medea's personal Medusae and Medwa

  • Medea's priestesses, the Medewannassa or Medwa, a priestess of Medea.
  • Medea's bodyguard, the Medusae (generally) or Medusa (special gorgon guard). From the Scythian/Amazonian lore in the literature, they have ios snake venom poisons in their hair, draw their arrows through their hair, and freeze people by shooting them with the snake venom tipped arrows. Which evolve into Medea's personal guard: the Medusae. The 3 gorgons including Medusa were her best personal bodyguards.

Medusa Mythography

The Mythographers made the Medwa larger than life, focusing on 3 of Medea's greatest bodyguards to elevate to the mythic level of inflated ability.

The three Gorgon sisters—Medusa, Stheno, and Euryale—were all children of the ancient marine deities Phorcys (or "Phorkys") and his sister Ceto (or "Keto"), chthonic monsters from an archaic world. Their genealogy is shared with other sisters, the Graeae, as in Aeschylus's Prometheus Bound, which places both trios of sisters far off "on Kisthene's dreadful plain":

Near them their sisters three, the Gorgons, winged
With snakes for hair—hatred of mortal man.

While ancient Greek vase-painters and relief carvers imagined Medusa and her sisters as having monstrous form, sculptors and vase-painters of the fifth century BC began to envisage her as being beautiful as well as terrifying. In an ode written in 490 BC, Pindar already speaks of "fair-cheeked Medusa".

In a late version of the Medusa myth, by the Roman poet Ovid (Metamorphoses 4.794–803), Medusa was originally a beautiful maiden, but when Neptune/Poseidon had sex with her in Minerva/Athena's temple, Minerva punished Medusa by transforming her beautiful hair into horrible snakes.

In most versions of the story, she was beheaded by the hero Perseus, who was sent to fetch her head by King Polydectes of Seriphus because Polydectes wanted to marry Perseus's mother. The gods were well aware of this, and Perseus received help. He received a mirrored shield from Athena, sandals with gold wings from Hermes, a sword from Hephaestus and Hades's helm of invisibility. Since Medusa was the only one of the three Gorgons who was mortal, Perseus was able to slay her while looking at the reflection from the mirrored shield he received from Athena. During that time, Medusa was pregnant by Poseidon. When Perseus beheaded her, Pegasus, a winged horse, and Chrysaor, a giant wielding a golden sword, sprang from her body

  • Hesiod names the three Gorgons: Σθεννώ (Sthenno), Εὐρυάλη (Euryale), and Μέδουσα (Medousa)
  • Apollodorus, Bibliotheca 1.2.6 → genealogies of the Gorgons.

Medicine Pharmaka

The Medwa invented all the drugs, it's her rite.
This is early, this is when the christing begins.
Media comes from a scythian bowhunter culture, who used ios on their arrows and for women's health (cramping, postpartum bleeding, contraception), and as antivenom antidote.

the Pouma Medes - the sacred communion or sacred drink, potion of the Medes who follow the Medwa.

Foundations of Sorcery

Magic and Sorcery were originally pharmaka based. Drug Sorcerers. Pharmaka Magia or φαρμακεία. Mental states and manipulation of them, using pharmakon based technology + guidance.

Not bippity boppity boo.

The magic wand was the alabastron. A practical applicator for christing the pharmaka, not supernatural.

pasted image
A Magic Wand for christing the Pharmaka Magia represented as snake venoms

Pharmaka Sorcery Terms

  1. Pharmaka (φάρμακα)
    • Pharmakon / φάρμακον (pl. φάρμακα) – drug, medicine, poison, magical potion.
      • LSJ: φάρμακον: medicine, drug, charm, poison.
      • Often ambivalent: both curative and deadly, also used in magical contexts.
    • Pharmakeuou / φαρμακεύω – to use drugs, cast spells, enchant, practice sorcery.
    • Pharmakeia / φαρμακεία – sorcery, magical practice, use of drugs and potions.
      • Hesychius: φαρμακεία = use of drugs, witchcraft, poison.
  2. Magia (μάγεια)
    • Magos / Magissa / μάγος, μάγισσα – magician, sorcerer; in plural μάγοι = magi.
    • Mageia / μάγεια – magic, magical practice; occult knowledge or ritualized drug use.
    • Note: Classical Greek distinguishes φαρμακεία (drug/poison) from μάγεια (ritual/astrology/ritual knowledge).
  3. Alabastron (ἀλάβαστρον)
    • Alabastron / ἀλάβαστρον – small vessel, flask, typically for perfumes, oils, ointments, or magical unguents.
      • LSJ: “a small bottle of alabaster; often for ointments or magic potions.”
    • Often appears in magical papyri (PGM) and Hellenistic texts as container for phylacteries, pharmaka, or venoms.
    • A way to apply the pharmaka to the initiate's thin tissues
  4. Ios (ἴος)
    • Ios / ἴος – literally: poison, venom; also refers to “arrow” in some contexts because arrows are tipped with venom.
      • Hesychius: ἴος = poison, venom, venomous creature.
      • Nicander: Theriaca uses ἴος for snake venom.
    • Compound forms:
      • οἰστρο-μανία / ὀίστρος – frenzy, raving madness; often linked to venomous bite or ecstatic poisoning.
  5. Echidna (ἔχιδνα)
    • Echidna / ἔχιδνα – viper, venomous snake.
      • LSJ: ἔχιδνα = a viper.
      • In Orphic/Mystery contexts: metaphorical “temple priestess / venom priestess / drakaina.”
    • Morphological variants: drakaina (female dragon/serpent) used in mystical/pharmaka contexts.
  6. Oistromania (οἰστρομανία)
    • Oistromania (οἰστρο-μανία) – frenzy of desire or madness, sometimes venom-induced, sometimes ecstatic, sometimes sexualized.
      • LSJ: “madness, frenzy; sometimes rage, frenzy for sexual or violent action.”
      • Associated with snakes, venom, ecstatic rites.
  7. Dragons are Temple Guardians
    • Drakon / Δράκων in the Orphic, Echidnaic, and early Christic mystery cults refers to a male priest or guardian who oversees the temple precinct, protects ritual secrets, and administers drugs or vision-inducing pharmaka during initiation rites.
    • Drakaina / Δράκαινα is the female counterpart: a priestess or temple guardian, often linked to pharmacological expertise, including the preparation and administration of venoms (ἔχιδνα, δίψας) or other substances for ritual and visionary purposes.
    • These figures are not mythological monsters, but human custodians whose role is symbolically encoded as a “serpent” (ophis / ) or “dragon” (drakon / δρᾶκων) in the ritual texts.
    • Ἔχιδνα (Echidna) - Female temple guardian / venom priestess
      • A priestess responsible for preparing, handling, and administering venoms (ἔχιδνα, δίψας, etc.) and other pharmaka in ritual rites.
      • Works closely with Δράκαινα/Δράκων, serving as the ritual pharmacologist and visionary guide.
      • Associated with hair-based venom administration and other symbolic “serpentine” techniques; sometimes mythologized later as the gorgons or Medusae.
    • Ὄφις (Ophis) - Serpent is a general title for Temple guardian / initiatory overseer
      • Title for guardians of sacred rites or knowledge, including the Edenic Ophis, representing drakon/drakaina archetypes.
      • Functions as the custodian of ritual secrets, guiding initiates through pharmaka-based visionary or revelatory experiences.
      • The Edenic serpent in scripture is not a literal snake, but an emblem of the Ophis-drakon priestly role.
  8. θωνάσιμον (thonasimon) - “The Storm - Death-Inducer”
    • A venomous compound used in ritual or temple contexts, simpler than Galenic Theriac.
    • Typical composition: Tyrian purple (πορφύρα) + venom + optional botanicals.
    • Function: Used by temple priests or Echidnaic priestesses to induce controlled toxic or visionary effects, or as part of initiatory rites.
    • Conceptually, it is the active, intoxicating, or lethal part of the pharmakon sequence.
  9. γαλήνη (galēnē) - “The Calm - Antidote”
    • Refers to the antidotal / neutralizing application that counters thonasimon (θωνάσιμον) or other venomous pharmaka.
    • Biological technology: Application of antivenom derived from body fluids, similar to modern serum collection from animals.
      • Example: temple practitioners expose themselves to venom in a controlled way, then harvest neutralizing antibody serum for antidote purposes.
    • Function: Provides protection, and recovery after a rite involving venoms or thonasimon (θωνάσιμον).
    • Conceptually, γαλήνη is the balancing, restorative, or neutralizing component of the thonasimon (θωνάσιμον).
  10. Other related terms for sorcery or magical drugs
    • Nympholepsy / νυμφόληψ – frenzy inspired by divine/magical influence.
    • Epoude / ἐπῳδή / ἐπῳδαί – spells, incantations; often accompany pharmaka.
    • Pharmakomania / φαρμακομανία – drug frenzy, intoxication by magical drugs.

Application of those pharmakon is done via Christing

("annoint" is a much later reframing starting around 100CE with Latin inunguo, French iniere, then olde english annoint 1300CE's. We refrain from using Annoint, and simply say "Christing" which is more accurate and closer to the original definition used in classical texts).
  1. Χρίω (chríō)
    • χρίω – verb: “to smear, rub, apply an ointment, rub with a medicinal or ritual substance.”
      • Classical sources: Homer (Iliad, Odyssey), Hippocrates, Galen.
      • Meaning: can be for healing, ritual, or vision-inducing pharmaka.
      • Example: rubbing salves on the skin, eyes, or wounds.
  2. Χρίσμα (chrísma)
    • χρίσμα – noun: “a rubbing, an applied ointment, a salve, a plaster.”
      • In mystery context: the medium for a revelatory or visionary experience, often containing pharmacologically active substances (e.g., venoms, Tyrian purple, aromatic botanicals).
      • Synonymous in practice with a ritual “christing” — a physical application producing medicinal or visionary effects.
  3. Χριστός (Christós)
    • Recipient of the christing, or one who delivers the christing
    • χριστός – literally: “the one who has been smeared/applied with salve/chrism.”
      • Used before 30 CE as a title in Greek sources to indicate someone who has been “christed” with a pharmakon salve or visionary substance.
      • Not supernatural; literal and experiential.
      • Derived from χρίω → χριστός = “the applied one” or “the salved one.”
  4. ἀντίχριστος (antichristos)
    • Literally: “counter-christer” — one who applies antidotal or opposing salves in relation to a χριστός (christed) pharmakon. (example, after applying venom compound called thonasimon, then apply the venom antidote called galene)
    • In ritual terms: the priest or practitioner who prepares or administers antivenoms / antidotes to counteract the effects of visionary or intoxicating pharmaka.
    • Functions as a balancing or protective agent to the initiates, providing the antithesis to the ecstatic or poisonous effects of the original χριστὸς salve.
    • Conceptually linked to “dotes and antidotes”: a pharmakeia practitioner can be either χριστὸς (applies the active/revelatory salve) or ἀντίχριστος (applies the neutralizing / antidotal salve).
  5. Contextual Notes
    • The “to christ” action is χρίω.
    • The effecting substance / ritual medium is χρίσμα.
    • The recipient is χριστός, also is the role of one who christs others

In mystery pharmaka practices (Echidnaic, Orphic, early Christic cults), these terms describe physical application of medicated salves to induce healing, antivenom effects, and visionary or revelatory states, often containing ingredients like Tyrian purple, venoms (ἔχιδνα), or other botanicals.

Medusae freezes men - Turned to stone

The Amazonian tribe of bowhunting women used their ios coated arrows to freeze men so they could procreate, the venoms in the ios caused priapism. Allowed to procreate once 3 scalps obtained. They kept the ios in their hair to drag arrowheads through before firing their shot.

Immunity obtained by frequent low dose exposure, or christed into deliberate cuts in skin wrapped in plaster + bandage.

Lineage

Medea's priestesses, the Medwa, a priestess of Medea. In the literature, they have ios snake venom poisons in their hair, draw their arrows through their hair, and freeze people by shooting them with the snake venom tipped arrows.

We tie the medwa to a tradition going back to scythian bow hunters, and to the amazon women (also bow hunters with the ios tipped arrows).

The women with ios tipped arrows that freeze men we later importalized by mythographers as medusa gorgons (snakes in hair == ios venom in hair; freezing men with the snakes in hair = freezing men by shoowing them with arrows covered in snake ios from hair)

The echidnaic priesthood comes from this lineage... Hercules/Heracles started a male only pharmaka magia christing practice using the Medea's technology. Medea was the only female allowed into his school.

Later Jesus adopts the Christing tradition for his followers. He recieves his education given by the Persian/Zoroastrian Magi. Those 3 wise men gives pharmaka for fumigation: frankenscense and mhyrr; and gave education funding in the form of gold to the temple priestess Mary, the Parthenos who's abortifacient temple drugs failed her and became pregnant with what's called "a god", a baby born under the influence of temple drugs, born to "a virgin" that Parthenos who is fertile but hasn't had a child (unrelated to Hymen status). This Jesus, and other prophets at the time (like cousin John the Baptist) all went on to replicate what Heracles was doing with the male only rite. Funded by the Magi, and supported by the Tyrian Purple trade (Lydia was friends with Paul), and who's ministry was written into the New Testament using Koine Greek with Atticisms, clearly following the earlier Greek Septuagint works, which allude heavily to previous Hellenic mystery traditions written regarding the Oracles, original non-christian Sybils, the Pythia, the Echidna, the Medwa, and generally those Pharmakea with their Pharmakon Magia (drug sorcerers with their drug magic) decended from the Scythian Amazonian bowhunters.

All of these rites were Savior / Sotera rites, blurring the lines between healing medicinal and healing / education of the soul. Utilizing pharmakon and guidance to save the initiate.

Med- or Met- Word Root

“While modern words like medicine and Mediterranean come through Latin, they preserve echoes of an ancient Indo-European root med-, signifying wisdom, skill, and healing. Medea’s name, drawn from the same root, suggests that she embodied and transmitted a powerful tradition of herbal and prophetic knowledge that shaped the healing practices of the Mediterranean world.”

In Etruscan, it was that Mettia, or Met- root.

Medea, Medusa, and Medicine | Ammon Hillman (via Gnostic Informant)

[link]

  • Georgian queen from the late bronze age who was an immigrant from Libya. She came to arrive in Georgia while on an expedition with an Egyptian general. [17:25]
  • It is stated that the origin of Greek medicine comes from her and her family. They conducted human experiments via polypharmacy leading to the development of antidotes. The greek root for medicine is within the name Medea. [18:07]
  • Founder of the Magi, and leads a group of 12 other scythian women who control and prepare all of her drugs and botanicals for her experiments. [19:15]
  • Went to Italy and healed a man bitten by a marsh snake via an antidote. This led to the establishment of a temple to Angitia and her worship as a goddess. [19:45] Silius Italicus identifies Angitia as Medea
  • Medea's drugs came from her κόλπος (vagina) [23:03]

see full interview

Family Tree

From Hesiod narrative: This places Medea at the intersection of fire (Helios) and water (Oceanus) — solar radiance through her father’s side, oceanic depth through her mother’s. Her magic derives from her mixed solar-oceanic ancestry.

In alternate narratives: we see Medea as priestess of Hecate. And later, as daughter of Hecate.

  • Medea (μηδεία)
    • Father: Aietes (Αἰήτης, king of Colchis)
      • Father (Medea’s grandfather): Helios (Ἥλιος, the Sun god)
      • Mother (Medea’s grandmother): Perseis (Περσηίς, an Oceanid)
      • Aunt (Aietes sister): Circe (Κίρκη, enchantress)
      • Aunt (Aietes sister): Pasiphae (Πασιφάη, queen of Crete, mother of the Minotaur)
    • Mother: Idyia (Ἰδυίη / Εἰδυία), an Oceanid
      • Father (Medea’s maternal grandfather): Oceanus (Ὠκεανός, the world-encircling river Titan)
      • Mother (Medea’s maternal grandmother): Tethys (Τηθύς, a Titaness, sister and consort of Oceanus)
    • Mother (alt: later Mythographer / Scholiast): Hecate (Ἑκάτη, goddess of witchcraft)

In the Hecate variant: Medea is daughter of a goddess (Hecate) and inherits witchcraft as innate divinity, not just cultic service.

Sources:

  1. Hesiod – Theogony (c. 700 BCE)
    • Lines 956–962: lists Medea as daughter of Aietes and Idyia (Ἰδυίη), daughter of Oceanus.
    • This is our earliest attestation.
    • Hesiod thus gives the canonical and oldest preserved version: Aietes + Idyia → Medea.
    • Hecate appears in one long passage (Theogony 411–452), where Hesiod praises her unique honors among the gods — power over sky, earth, sea, childbirth, kingship, and victory. Without Medea.
    • Medea appears much later (Theogony 956–962), where Hesiod briefly names her as daughter of Aietes and Idyia. Without Hecate.
    • Hecate is completely separate / unrelated to Medea, No ritual tie, no cultic priestesshood, no narrative connection. Hesiod does not present Medea as servant, daughter, or devotee of Hecate.
    • She appears only in a genealogical catalogue (Theog. 956–962).
    • Hesiod does not describe her deeds, role, or cultic function.
    • Circe is her aunt, and is a sorceress
  2. Pindar – Pythian Ode 4 (462 BCE)
    • Alludes to Medea’s descent from Helios and Oceanus (through Aietes and Idyia).
    • Pindar is drawing on Hesiod’s line.
  3. Apollonius Rhodius – Argonautica (3rd c. BCE)
    • Repeats the Hesiodic version: Medea daughter of Aietes and Idyia, granddaughter of Helios.
    • Apollonius is consciously Hesiodic, following that line.
  4. Diodorus Siculus – Library of History (1st c. BCE)
    • Gives Eidyia, daughter of Oceanus, as her mother — essentially Hesiod under a slightly different name.
  5. Scholia and Later Mythographers (Roman Imperial age and after)
    • Some scholia introduce Hecate as Medea’s mother.
    • This seems to be a later rationalization of Medea’s role as Hecate’s priestess, recasting her as daughter of the goddess she serves.
    • Likely first floated in Alexandrian or Hellenistic commentary, then picked up by scholiasts on Apollonius and possibly by Roman poets.
    • Example: the Scholiast on Pindar (Pyth. 4.250) suggests Hecate as a possible mother.
    • The association of Medea with Hecate comes only later, in classical and Hellenistic sources (e.g. Euripides’ Medea 395–405, where she calls upon Hecate directly, and Apollonius Rhodius, Argonautica 3.475ff., where she is explicitly Hecate’s priestess).
  6. Euripides’ Medea (431 BCE)
    • This is the first extant source where Medea explicitly invokes Hecate.
    • At line 395–405, Medea says she honors Hecate “whom I chiefly revere, and with whom I share my mystic rites.”
    • Greek: “τῆς Ἑκάτης, τῆς ἐμῆς δέσποινας, ᾗ μάλιστα τῶν ἄλλων θεῶν κοινωνῶ τῶνδ’ ἱερῶν.”
    • Here Medea is not Hecate’s daughter — but her priestess and devotee, bound by ritual.
  7. Apollonius Rhodius’ Argonautica (3rd c. BCE)
    • Expands the link: Medea is explicitly described as priestess of Hecate (3.475–477, 1035ff.).
    • She uses Hecate’s pharmaka and rituals to aid Jason.
  8. Later Scholia / Mythographers (Hellenistic → Roman Imperial)
    • Some scholia (diodorus siculus) reinterpret Medea as Hecate’s daughter (rather than just priestess). Circe as sister instead of aunt.
    • This is an innovation to “explain” her magical power as inherited.

Two Mothers... Hecate?
So, mother changes by source

  • Oldest: Idyia, Oceanid (Hesiod, Theogony 700BCE; Pindar, Euripides; Argonautica).
  • Newer: Hecate (first attested in Diodorus Sicily's 1st c. BCE).

The earliest known source that explicitly identifies Hecate as Medea’s mother is Diodorus Siculus, a Greek historian writing in the 1st century BCE.

Diodorus Siculus – Bibliotheca Historica (1st century BCE)

In Book 4, Chapter 47, Diodorus presents a version of Medea’s genealogy where:

  • Perses, the brother of Aeëtes, is described as the father of Hecate.
  • Aeëtes then marries Hecate, and together they have Medea and Circe (sisters!).

This account directly contradicts earlier sources like Hesiod, who lists Idyia as Medea’s mother. Diodorus’s 1st c BCE version is first in its depiction of Hecate as Medea’s mother.

Progression

  • Hesiod (c. 700 BCE)
    • Medea = royal princess only.
    • No magic, no priesthood, no Hecate. -
  • Euripides (431 BCE)
    • Medea = queen in exile, Jason’s wife.
    • Priestess of Hecate, devotee with mystic rites.
    • First association with pharmaka and sorcery. -
  • Apollonius Rhodius (3rd c. BCE)
    • Medea = princess of Colchis + handmaid of Hecate.
    • Fully developed as sorceress-priestess, pharmaka specialist.
    • Explicit ritual scenes: crossroads, nocturnal rites, invocation of Hecate.
  • Diodorus Siculus (1c BCE)
    • Medea is Hecate's daughter.

Evolution of a myth, or
Reflection of 3 documented time periods?

  • Hesiod knows only the genealogy.
  • Euripides creates the first literary bond between Medea and Hecate, giving her priestess-like magical powers.
  • Apollonius fully systematizes this: Medea is not only Hecate’s devotee but ritual officiant and wielder of pharmaka by divine mandate.

References

Apollonius Rhodius, Argonautica (3rd century BCE)

Greek source: Ἀπολλώνιος Ῥόδιος, Ἀργοναυτικά

  • Book 3, lines 240–310 (Medea introduced as the priestess of Hekate, deeply versed in pharmaka)
  • Book 3, lines 1020–1150 (Medea uses magical herbs to aid Jason in yoking the bulls)
  • Book 4, lines 130–200 (she uses a sleeping potion on the serpent guarding the fleece)

Recommended edition:

Euripides, Medea (5th century BCE)

Greek source: Εὐριπίδης, Μήδεια

  • lines 1–80 (Medea’s status as a foreign princess and ritual specialist)
  • lines 260–420 (her incantations and pharmaka to kill Jason’s new bride)
  • lines 1000–1080 (Medea’s final chariot escape, described with divine, almost oracular power)

Recommended edition:

Diodorus Siculus, Library of History (1st century BCE)

Greek source: Διόδωρος Σικελιώτης, Βιβλιοθήκη Ἱστορική

  • Book 4, chapter 45 (summarizes Medea’s story, emphasizes her knowledge of drugs and her flight from Colchis)

Recommended edition:

General Lexicon Support

  • LSJ (Liddell-Scott-Jones):
    • φαρμακεία (pharmakeia) = “use of drugs, enchantments”
    • μαγεία (mageia) = “magical art, sorcery”
  • Greek Magical Papyri (PGM): shows the survival of pharmaka and magia traditions throughout Hellenistic and Roman periods.

LSJ gives you the meaning of these terms, the PGM gives you the applied context — real spells, herbal rituals, and oracular invocations, demonstrating how a pharmakeia magia like Medea might have actually operated within a Greek-speaking cultural sphere.