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Hecate

Hecate is a goddess in ancient Greek religion and mythology, most often shown holding a pair of torches, a key, or snakes, or accompanied by dogs, and in later periods depicted as three-formed or triple-bodied. She is variously associated with crossroads, night, light, magic, protection from witchcraft, drugs, the Moon, graves, and ghosts. Her earliest appearance in literature was in Hesiod's Theogony in the 8th century BCE as a goddess of great honour with domains in sky, earth, and sea. She had popular followings amongst the witches of Thessaly, and an important sanctuary among the Carians of Asia Minor in Lagina. Her oldest known representation was found in Selinunte, in Sicily.

Hecate was one of several deities worshipped in ancient Athens as a protector of the oikos (household), alongside Zeus, Hestia, Hermes, and Apollo. In the post-Christian writings of the Chaldean Oracles (2nd–3rd century CE) she was also regarded with (some) rulership over earth, sea, and sky, as well as a more universal role as Savior (Soteira), Mother of Angels and the Cosmic World Soul (Anima Mundi). Regarding the nature of her cult, it has been remarked, "she is more at home on the fringes than in the centre of Greek polytheism. Intrinsically ambivalent and polymorphous, she straddles conventional boundaries and eludes definition."

The Romans often knew her by the epithet of Trivia, an epithet she shares with Diana, each in their roles as protector of travel and of the crossroads (trivia, "three ways"). Hecate was closely identified with Diana and Artemis in the Roman era.

Etymology
Potential Greek source words have been suggested for the goddess's name. The word ἑκών, meaning "willing" (thus, "she who works her will" or similar), may be related to the name Hecate. However, no sources suggested list will or willingness as a major attribute of Hecate, which makes this possibility unlikely. Another Greek word suggested as the origin of the name Hecate is Ἑκατός Hekatos, an obscure epithet of Apollo interpreted as "the far-reaching one" or "the far-darter". This has been suggested in comparison with the attributes of the goddess Artemis, strongly associated with Apollo and frequently equated with Hecate in the classical world. Supporters of this etymology suggest that Hecate was originally considered an aspect of Artemis prior to the latter's adoption into the Olympian pantheon. Artemis would have, at that point, become more strongly associated with purity and maidenhood, on the one hand, while her originally darker attributes like her association with magic, the souls of the dead, and the night would have continued to be worshipped separately under her title Hecate. Though often considered the most likely Greek origin of the name, the Ἑκατός theory does not account for her worship in Asia Minor, where her association with Artemis seems to have been a late development, and the competing theories that the attribution of darker aspects and magic to Hecate were themselves not originally part of her cult. R. S. P. Beekes rejected a Greek etymology and suggested a Pre-Greek origin.

Older English pronunciation and spelling
In Early Modern English, the name was also pronounced disyllabically (as ) and sometimes spelled Hecat. It remained common practice in English to pronounce her name in two syllables, even when spelled with final e, well into the 19th century.

The spelling Hecat is due to Arthur Golding's 1567 translation of Ovid's Metamorphoses, and this spelling without the final E later appears in plays of the Elizabethan-Jacobean period. Webster's Dictionary of 1866 particularly credits the influence of Shakespeare for the then-predominant disyllabic pronunciation of the name.

Anatolian
Evidence suggests that Hecate originated among the Carians of Anatolia, the region where most theophoric names invoking Hecate, such as Hecataeus or Hecatomnus, the father of Mausolus, are attested, and where Hecate remained a Great Goddess into historical times, at her unrivalled cult site in Lagina. In particular, there is some evidence that she might be derived from the local sun goddesses (see also Arinna) based on similar attributes. The monuments to Hecate in Phrygia and Caria are numerous but of late date.

If Hecate's cult spread from Anatolia into Greece, then it possibly presented a conflict, as her role was already filled by other more prominent deities in the Greek pantheon, above all by Artemis and Selene. This line of reasoning lies behind the widely accepted hypothesis that she was a foreign deity who was incorporated into the Greek pantheon. Other than in the Theogony, the Greek sources do not offer a consistent story of her parentage or of her relations in the Greek pantheon.

Egyptian
A possible theory of a foreign origin for the name may be Heqet (ḥqt), a frog-headed Egyptian goddess of fertility and childbirth, who, like Hecate, was also associated with ḥqꜣ, ruler. The word heka in the Egyptian language is also both the word for "magic" and the name of the god of magic and medicine, Heka.

Iconography
Hecate was generally represented as three-formed or triple-bodied, though the earliest known images of the goddess are singular. Her earliest known representation is a small terracotta statue found in Athens. An inscription on the statue is a dedication to Hecate, in writing of the style of the 6th century, but it otherwise lacks any other symbols typically associated with the goddess. She is seated on a throne, with a chaplet around her head; the depiction is otherwise relatively generic. Farnell states: "The evidence of the monuments as to the character and significance of Hecate is almost as full as that of to express her manifold and mystic nature." A 6th century fragment of pottery from Boetia depicts a goddess which may be Hecate in a maternal or fertility mode. Crowned with leafy branches as in later descriptions, she is depicted offering a "maternal blessing" to two maidens who embrace her. The figure is flanked by lions, an animal associated with Hecate both in the Chaldean Oracles, coinage, and reliefs from Asia Minor. In artwork, she is often portrayed in three statues standing back to back, each with its own special attributes (torch, keys, daggers, snakes, dogs).

The 2nd-century travel writer Pausanias stated that Hecate was first depicted in triplicate by the sculptor Alcamenes in the Greek Classical period of the late 5th century BCE, whose sculpture was placed before the temple of the Wingless Nike in Athens. Though Alcamenes's original statue is lost, hundreds of copies exist, and the general motif of a triple Hecate situated around a central pole or column, known as a hekataion, was used both at crossroads shrines as well as at the entrances to temples and private homes. These typically depict her holding a variety of items, including torches, keys, serpents, and daggers. Some hekataia, including a votive sculpture from Attica of the 3rd century BCE, include additional dancing figures identified as the Charites circling the triple Hecate and her central column. It is possible that the representation of a triple Hecate surrounding a central pillar was originally derived from poles set up at three-way crossroads with masks hung on them, facing in each road direction. In the 1st century CE, Ovid wrote: "Look at Hecate, standing guard at the crossroads, one face looking in each direction."

Apart from traditional hekataia, Hecate's triplicity is depicted in the vast frieze of the great Pergamon Altar, now in Berlin, wherein she is shown with three bodies, taking part in the battle with the Titans. In the Argolid, near the shrine of the Dioscuri, Pausanias saw the temple of Hecate opposite the sanctuary of Eileithyia; He reported the image to be the work of Scopas, stating further, "This one is of stone, while the bronze images opposite, also of Hecate, were made respectively by Polycleitus and his brother Naucydes, son of Mothon."

While Greek anthropomorphic conventions of art generally represented Hecate's triple form as three separate bodies, the iconography of the triple Hecate eventually evolved into representations of the goddess with a single body, but three faces. In Egyptian-inspired Greek esoteric writings connected with Hermes Trismegistus, and in the Greek Magical Papyri of Late Antiquity, Hecate is described as having three heads: one dog, one serpent, and one horse. In other representations, her animal heads include those of a cow and a boar.

The east frieze of a Hellenistic temple of hers at Lagina shows her helping protect the newborn Zeus from his father Cronus; this frieze is the only evidence of Hecate's involvement in the myth of his birth.

Sacred animals
Dogs were closely associated with Hecate in the Classical world. "In art and in literature Hecate is constantly represented as dog-shaped or as accompanied by a dog. Her approach was heralded by the howling of a dog. The dog was Hecate's regular sacrificial animal, and was often eaten in solemn sacrament." The sacrifice of dogs to Hecate is attested for Thrace, Samothrace, Colophon, and Athens. A 4th-century BCE marble relief from Crannon in Thessaly was dedicated by a race-horse owner. It shows Hecate, with a hound beside her, placing a wreath on the head of a mare. It has been claimed that her association with dogs is "suggestive of her connection with birth, for the dog was sacred to Eileithyia, Genetyllis, and other birth goddesses. Images of her attended by a dog are also found when she is depicted alongside the god Hermes and the goddess Cybele in reliefs.

Although in later times Hecate's dog came to be thought of as a manifestation of restless souls or daemons who accompanied her, its docile appearance and its accompaniment of a Hecate who looks completely friendly in many pieces of ancient art suggests that its original signification was positive and thus likelier to have arisen from the dog's connection with birth than the dog's underworld associations." The association with dogs, particularly female dogs, could be explained by a metamorphosis myth in Lycophron: the friendly-looking female dog accompanying Hecate was originally the Trojan Queen Hecuba, who leapt into the sea after the fall of Troy and was transformed by Hecate into her familiar.

The polecat is also associated with Hecate. Antoninus Liberalis used a myth to explain this association: "At Thebes Proetus had a daughter Galinthias. This maiden was playmate and companion of Alcmene, daughter of Electryon. As the birth throes for Herakles were pressing on Alcmene, the Moirai (fates) and Eileithyia (birth-goddess), as a favour to Hera, kept Alcmene in continuous birth pangs. They remained seated, each keeping their arms crossed. Galinthias, fearing that the pains of her labour would drive Alcmene mad, ran to the Moirai and Eileithyia and announced that by desire of Zeus a boy had been born to Alcmene and that their prerogatives had been abolished. At all this, consternation of course overcame the Moirai and they immediately let go their arms.

Alcmene’s pangs ceased at once and Herakles was born. The Moirai were aggrieved at this and took away the womanly parts of Galinthias since, being but a mortal, she had deceived the gods. They turned her into a deceitful weasel (or polecat), making her live in crannies and gave her a grotesque way of mating. She is mounted through the ears and gives birth by bringing forth her young through the throat. Hecate felt sorry for this transformation of her appearance and appointed her a sacred servant of herself."

Aelian told a different story of a woman transformed into a polecat: "I have heard that the polecat was once a human being. It has also reached my hearing that Gale was her name then; that she was a dealer in spells and a sorceress (pharmakis); that she was extremely lascivious, and that she was afflicted with abnormal sexual desires. Nor has it escaped my notice that the anger of the goddess Hekate transformed it into this evil creature. May the goddess be gracious to me: Fables and their telling I leave to others."

Athenaeus of Naucratis, drawing on the etymological speculation of Apollodorus of Athens, notes that the red mullet is sacred to Hecate, "on account of the resemblance of their names; for that the goddess is trimorphos, of a triple form". The Greek word for mullet was trigle and later trigla. He goes on to quote a fragment of verse:

In relation to Greek concepts of pollution, Parker observes, "The fish that was most commonly banned was the red mullet (trigle), which fits neatly into the pattern. It 'delighted in polluted things', and 'would eat the corpse of a fish or a man'. Blood-coloured itself, it was sacred to the blood-eating goddess Hecate. It seems a symbolic summation of all the negative characteristics of the creatures of the deep."

At Athens, it is said there stood a statue of Hecate Triglathena, to whom the red mullet was offered in sacrifice. After mentioning that this fish was sacred to Hecate, Alan Davidson writes, "Cicero, Horace, Juvenal, Martial, Pliny, Seneca, and Suetonius have left abundant and interesting testimony to the red mullet fever which began to affect wealthy Romans during the last years of the Republic and really gripped them in the early Empire. The main symptoms were a preoccupation with size, the consequent rise to absurd heights of the prices of large specimens, a habit of keeping red mullet in captivity, and the enjoyment of the highly specialized aesthetic experience induced by watching the color of the dying fish change."

In her three-headed representations, discussed above, Hecate often has one or more animal heads, including cow, dog, boar, serpent, and horse. Lions are associated with Hecate in early artwork from Asia Minor, as well as later coins and literature, including the Chaldean Oracles. The frog, which was also the symbol of the similarly named Egyptian goddess Heqet, has also become sacred to Hecate in modern pagan literature, possibly due in part to its ability to cross between two elements.

Comparative mythologist Alexander Haggerty Krappe cited that Hecate was also named $ίππεύτρια$ (hippeutria – 'the equestrienne'), since the horse was "the chthonic animal par excellence".

Sacred plants
The goddess is described as wearing oak in fragments of Sophocles's lost play The Root Diggers (or The Root Cutters), and an ancient commentary on Apollonius's Argonautica (3.1214) describes her as having a head surrounded by serpents, twining through branches of oak.

As a goddess of boundaries
Hecate was associated with borders, city walls, doorways, crossroads and, by extension, with realms outside or beyond the world of the living. She appears to have been particularly associated with being 'between' and hence is frequently characterized as a "liminal" goddess. "Hecate mediated between regimes—Olympian and Titan—but also between mortal and divine spheres." This liminal role is reflected in a number of her cult titles: Apotropaia (that turns away/protects); Enodia (on the way); Propulaia/Propylaia (before the gate); Triodia/Trioditis (who frequents crossroads); Klêidouchos (holding the keys), etc.

"As a goddess expected to avert harmful or destructive spirits from the house or city over which she stood guard and to protect the individual as she or he passed through dangerous liminal places, Hecate would naturally become known as a goddess who could also refuse to avert the demons, or even drive them on against unfortunate individuals."

"It was probably her role as guardian of entrances that led to Hecate's identification by the mid fifth century with Enodia, a Thessalian goddess. Enodia's very name ('In-the-Road') suggests that she watched over entrances, for it expresses both the possibility that she stood on the main road into a city, keeping an eye on all who entered, and in the road in front of private houses, protecting their inhabitants."

This function would appear to have some relationship with the iconographic association of Hecate with keys, and might also relate to her appearance with two torches, which when positioned on either side of a gate or door illuminated the immediate area and allowed visitors to be identified. "In Byzantium small temples in her honour were placed close to the gates of the city. Hecate's importance to Byzantium was above all as a deity of protection. When Philip of Macedon was about to attack the city, according to the legend she alerted the townspeople with her ever present torches, and with her pack of dogs, which served as her constant companions." This suggests that Hecate's close association with dogs derived in part from the use of watchdogs, who, particularly at night, raised an alarm when intruders approached. Watchdogs were used extensively by Greeks and Romans.

Cult images and altars of Hecate in her triplicate or trimorphic form were placed at three-way crossroads (though they also appeared before private homes and in front of city gates). In what appears to be a 7th-century indication of the survival of cult practices of this general sort, Saint Eligius, in his Sermo warns the sick among his recently converted flock in Flanders against putting "devilish charms at springs or trees or crossroads", and, according to Saint Ouen would urge them "No Christian should make or render any devotion to the deities of the trivium, where three roads meet...".

As a goddess of the underworld
Thanks to her association with boundaries and the liminal spaces between worlds, Hecate is also recognized as a chthonic (underworld) goddess. As the holder of the keys that can unlock the gates between realms, she can unlock the gates of death, as described in a 3rd-century BCE poem by Theocritus. In the 1st century CE, Virgil described the entrance to hell as "Hecate's Grove", though he says that Hecate is equally "powerful in Heaven and Hell." The Greek Magical Papyri describe Hecate as the holder of the keys to Tartaros. Like Hermes, Hecate takes on the role of guardian not just of roads, but of all journeys, including the journey to the afterlife. In art and myth, she is shown, along with Hermes, guiding Persephone back from the underworld with her torches.

By the 5th century BCE, Hecate had come to be strongly associated with ghosts, possibly due to conflation with the Thessalian goddess Enodia (meaning "traveller"), who travelled the earth with a retinue of ghosts and was depicted on coinage wearing a leafy crown and holding torches, iconography strongly associated with Hecate.

As a goddess of witchcraft
By the 1st century CE, Hecate's chthonic and nocturnal character had led to her transformation into a goddess heavily associated with witchcraft, witches, magic, and sorcery. In Lucan's Pharsalia, the witch Erichtho invokes Hecate as "Persephone, who is the third and lowest aspect of Hecate, the goddess we witches revere", and describes her as a "rotting goddess" with a "pallid decaying body", who has to "wear a mask when [she] visit[s] the gods in heaven."

Like Hecate, "the dog is a creature of the threshold, the guardian of doors and portals, and so it is appropriately associated with the frontier between life and death, and with demons and ghosts which move across the frontier. The yawning gates of Hades were guarded by the monstrous watchdog Cerberus, whose function was to prevent the living from entering the underworld, and the dead from leaving it."

Plants and herbalism
Hecate was closely associated with plant lore and the concoction of medicines and poisons. In particular she was thought to give instruction in these closely related arts. Apollonius of Rhodes, in the Argonautica, mentions that Medea was taught by Hecate: "I have mentioned to you before a certain young girl whom Hecate, daughter of Perses, has taught to work in drugs."

Hecate was said to favour offerings of garlic, which was closely associated with her cult. She is also sometimes associated with cypress, a tree symbolic of death and the underworld, and hence sacred to a number of chthonic deities.

A number of other plants (often poisonous, medicinal and/or psychoactive) are associated with Hecate. These include aconite (also called hecateis), belladonna, dittany, and mandrake. It has been suggested that the use of dogs for digging up mandrake is further corroboration of the association of this plant with Hecate; indeed, since at least as early as the 1st century CE, there are a number of attestations to the apparently widespread practice of using dogs to dig up plants associated with magic. The yew in particular was sacred to Hecate."Greeks held the yew to be sacred to Hecate ... Her attendants draped wreathes of yew around the necks of black bulls which they slaughtered in her honor and yew boughs were burned on funeral pyres. The yew was associated with the alphabet and the scientific name for yew today, taxus, was probably derived from the Greek word for yew, toxos, which is hauntingly similar to toxon, their word for bow and toxicon, their word for poison. It is presumed that the latter were named after the tree because of its superiority for both bows and poison."

As a goddess of the moon

Hecate was seen as a triple deity, identified with the goddesses Luna (Moon) in the sky and Diana (hunting) on the earth, while she represents the Underworld. Hecate's association with Helios in literary sources and especially in cursing magic has been cited as evidence for her lunar nature, although this evidence is pretty late; no artwork before the Roman period connecting Hecate to the Moon exists. Nevertheless, the Homeric Hymn to Demeter shows Helios and Hecate informing Demeter of Persephone's abduction, a common theme found in many parts of the world where the Sun and the Moon are questioned concerning events that happen on earth based on their ability to witness everything and implies Hecate's capacity as a moon goddess in the hymn. Another work connecting Hecate to Helios possibly as a moon goddess is Sophocles's lost play The Root Cutters, where Helios is described as Hecate's spear:

O Sun our lord and sacred fire, the spear of Hecate of the roads, which she carries as she attends her mistress in the sky

This speech from the Root Cutters may or may not be an intentional association of Hecate with the Moon. In Seneca's Medea, the titular Medea invokes her patron Hecate whom she addresses as "Moon, orb of the night" and "triple form". Hecate and the moon goddess Selene were frequently identified with each other and a number of Greek and non-Greek deities; the Greek Magical Papyri and other magical texts emphasize a syncretism between Selene-Hecate with Artemis and Persephone among others. In Italy, the triple unity of the lunar goddesses Diana (the huntress), Luna (the Moon) and Hecate (the underworld) became a ubiquitous feature in depictions of sacred groves, where Hecate/Trivia marked intersections and crossroads along with other liminal deities. The Romans celebrated enthusiastically the multiple identities of Diana as Hecate, Luna and Trivia.

From her father Perses, Hecate is often called “Perseis” (meaning “daughter of Perses”) which is also the name of one of the Oceanid nymphs, Helios’ wife and Circe’s mother in other versions. In one version of Hecate's parentage, she is the daughter of Perses not the son of Crius but the son of Helios, whose mother is the Oceanid Perse. Karl Kerenyi noted the similarity between the names, perhaps denoting a chthonic connection among the two and the goddess Persephone; it is possible that this epithet gives evidence of a lunar aspect of Hecate. Fowler also noted that the pairing (i. e. Helios and Perse) made sense given Hecate’s association with the Moon. Mooney however notes that when it comes to the nymph Perse herself, there's no evidence of her actually being a moon goddess on her own right.

Cult

Worship of Hecate existed alongside other deities in major public shrines and temples in antiquity, and she had a significant role as household deity. Shrines to Hecate were often placed at doorways to homes, temples, and cities with the belief that it would protect from restless dead and other spirits. Home shrines often took the form of a small Hekataion, a shrine centred on a wood or stone carving of a triple Hecate facing in three directions on three sides of a central pillar. Larger Hekataions, often enclosed within small walled areas, were sometimes placed at public crossroads near important sites – for example, there was one on the road leading to the Acropolis. Likewise, shrines to Hecate at three way crossroads were created where food offerings were left at the new Moon to protect those who did so from spirits and other evils. In Zerynthus there was a cave dedicated to Hecate.

Dogs were sacred to Hecate and associated with roads, domestic spaces, purification, and spirits of the dead. Dogs were also sacrificed to the road. This can be compared to Pausanias' report that in the Ionian city of Colophon in Asia Minor a sacrifice of a black female puppy was made to Hecate as "the wayside goddess", and Plutarch's observation that in Boeotia dogs were killed in purificatory rites. Dogs, with puppies often mentioned, were offered to Hecate at crossroads, which were sacred to the goddess.

History
The earliest definitive record of Hecate's worship dates to the 6th century BCE, in the form of a small terracotta statue of a seated goddess, identified as Hecate in its inscription. This and other early depictions of Hecate lack distinctive attributes that would later be associated with her, such as a triple form or torches, and can only be identified as Hecate thanks to their inscriptions. Otherwise, they are typically generic, or Artemis-like.

Hecate's cult became established in Athens about 430 BCE. At this time, the sculptor Alcamenes made the earliest known triple-formed Hecate statue for use at her new temple. While this sculpture has not survived to the present day, numerous later copies are extant. It has been speculated that this triple image, usually situated around a pole or pillar, was derived from earlier representations of the goddess using three masks hung on actual wooden poles, possibly placed at crossroads and gateways.

Sanctuaries
Hecate was a popular divinity, and her cult was practiced with many local variations all over Greece and Western Anatolia. Caria was a major center of worship and her most famous temple there was located in the town of Lagina. The oldest known direct evidence of Hecate's cult comes from Selinunte (near modern-day Trapani in Sicily), where she had a temple in the 6th–5th centuries BCE.

There was a Temple of Hecate in Argolis:"Over against the sanctuary of Eileithyia is a temple of Hecate [the goddess probably here identified with the apotheosed Iphigenia, and the image is a work of Skopas. This one is of stone, while the bronze images opposite, also of Hecate, were made respectively by Polykleitos and his brother Naukydes." There was also a shrine to Hecate in Aigina, where she was very popular:

"Of the gods, the Aiginetans worship most Hecate, in whose honour every year they celebrate mystic rites which, they say, Orpheus the Thrakian established among them. Within the enclosure is a temple; its wooden image is the work of Myron, and it has one face and one body. It was Alkamenes, in my opinion, who first made three images of Hecate attached to one another [in Athens]."

Aside from her own temples, Hecate was also worshipped in the sanctuaries of other gods, where she was apparently sometimes given her own space. A round stone altar dedicated to the goddess was found in the Delphinion (a temple dedicated to Apollo) at Miletus. Dated to the 7th century BCE, this is one of the oldest known artefacts dedicated to the worship of Hecate. In association with her worship alongside Apollo at Miletus, worshipers used a unique form of offering: they would place stone cubes, often wreathes, known as γυλλοι (gylloi) as protective offerings at the door or gateway. There was an area sacred to Hecate in the precincts of the Temple of Artemis at Ephesus, where the priests, megabyzi, officiated. This sanctuary was called Hecatesion (Shrine of Hecate). Hecate was also worshipped in the Temple of Athena in Titane: "In Titane there is also a sanctuary of Athena, into which they bring up the image of Koronis [mother of Asklepios] ... The sanctuary is built upon a hill, at the bottom of which is an Altar of the Winds, and on it the priest sacrifices to the winds one night in every year. He also performs other secret rites [of Hecate] at four pits, taming the fierceness of the blasts [of the winds], and he is said to chant as well the charms of Medea." She was most commonly worshipped in nature, where she had many natural sanctuaries. An important sanctuary of Hecate was a holy cave on the island of Samothrake called Zerynthos:

"In Samothrake there were certain initiation-rites, which they supposed efficacious as a charm against certain dangers. In that place were also the mysteries of the Korybantes [Kabeiroi] and those of Hekate and the Zerinthian cave, where they sacrificed dogs. The initiates supposed that these things save [them] from terrors and from storms."

Cult at Lagina
Hecate's most important sanctuary was Lagina, a theocratic city-state in which the goddess was served by eunuchs.

The temple is mentioned by Strabo:

"Stratonikeia [in Karia, Asia Minor] is a settlement of Makedonians ... There are two temples in the country of the Stratonikeians, of which the most famous, that of Hecate, is at Lagina; and it draws great festal assemblies every year."

Lagina, where the famous temple of Hecate drew great festal assemblies every year, lay close to the originally Macedonian colony of Stratonikeia, where she was the city's patron. In Thrace she played a role similar to that of lesser-Hermes, namely a ruler of liminal regions, particularly gates, and the wilderness.

Cult at Byzantium
Hecate was greatly worshipped in Byzantium. She was said to have saved the city from Philip II of Macedon, warning the citizens of a night time attack by a light in the sky, for which she was known as Hecate Lampadephoros. The tale is preserved in the Suda.

As Hecate Phosphorus (the 'star' Venus) she is said to have lit the sky during the Siege of Philip II in 340 BCE, revealing the attack to its inhabitants. The Byzantines dedicated a statue to her as the "lamp carrier". According to Hesychius of Miletus there was once a statue of Hecate at the site of the Hippodrome in Constantinople.

Hecate's island
Hecate's island (Ἑκάτης νήσου), also called Psamite (Ψαμίτη), was an islet in the vicinity of Delos. It was called Psamite because Hecate was honoured with a cake, which was called psamiton (ψάμιτον). The island is the modern Megalos (Great) Reumatiaris.

Deipnon
The Athenian Greeks honoured Hecate during the Deipnon. In Greek, deipnon means the evening meal, usually the largest meal of the day. Hecate's Deipnon is, at its most basic, a meal served to Hecate and the restless dead once a lunar month during the Dark Moon. On the night of the dark moon, a meal would be set outside, in a small shrine to Hecate by the front door; as the street in front of the house and the doorway create a crossroads, known to be a place Hecate dwelled. Food offerings might include cake or bread, fish, eggs and honey. The Deipnon is always followed the next day by the Noumenia, when the first sliver of the sunlit New Moon is visible, and then the Agathos Daimon the day after that.

The main purpose of the Deipnon was to honour Hecate and to placate the souls in her wake who "longed for vengeance." A secondary purpose was to purify the household and to atone for bad deeds a household member may have committed that offended Hecate, causing her to withhold her favour from them. The Deipnon consists of three main parts: 1) the meal that was set out at a crossroads, usually in a shrine outside the entryway to the home 2) an expiation sacrifice, and 3) purification of the household.

Epithets
Hecate was known by a number of epithets:

 * Aenaos (Aἰώνιος), eternal, agelong, ever-flowing.
 * Aglaos (Αγλάος), beautiful, bright, pleasing.
 * Apotropaia (Ἀποτρόπαια), the one that turns away/protects.
 * Brimo (Βριμώ), the furious, the avenging, the dreaded, crackling flame.
 * Chthonia (Χθωνία), of the earth/underworld.
 * Enodia (Ἐννοδία), she on the way/road.
 * Erototokos (Ερωτοτόκος), producing love, bearer of love.
 * Indalimos (Ινδαλίμος), the beautiful.
 * Klêidouchos (Κλειδοῦχος), holding the keys. As the keeper of the keys of Hades.
 * Kourotrophos (Κουροτρόφος), nurse of children.
 * Krokopeplos (Κροκόπεπλος), saffron cloaked.
 * Melinoe (Μηλινόη).
 * Phosphoros, Lampadephoros (Φωσφόρος, Λαμπαδηφόρος), bringing or bearing light.
 * Propolos (Πρόπολος), who serves/attends.
 * Propulaia/Propylaia (Προπύλαια), before the gate.
 * Soteria (Σωτηρία), savior.
 * Trimorphe (Τρίμορφη), three-formed.
 * Triodia/Trioditis (Τριοδία, Τριοδίτης), who frequents crossroads.

Archaic period

Hecate has been characterized as a pre-Olympian chthonic goddess. The first literature mentioning Hecate is the Theogony (c. 700 BCE) by Hesiod: "And [Asteria] conceived and bore Hecate whom Zeus the son of Cronos honored above all. He gave her splendid gifts, to have a share of the earth and the unfruitful sea. She received honor also in starry heaven, and is honored exceedingly by the deathless gods. For to this day, whenever any one of men on earth offers rich sacrifices and prays for favor according to custom, he calls upon Hecate. Great honor comes full easily to him whose prayers the goddess receives favorably, and she bestows wealth upon him; for the power surely is with her. For as many as were born of Earth and Ocean amongst all these she has her due portion. The son of Cronos did her no wrong nor took anything away of all that was her portion among the former Titan gods: but she holds, as the division was at the first from the beginning, privilege both in earth, and in heaven, and in sea."

According to Hesiod, she held sway over many things: "Whom she will she greatly aids and advances: she sits by worshipful kings in judgement, and in the assembly whom she will is distinguished among the people. And when men arm themselves for the battle that destroys men, then the goddess is at hand to give victory and grant glory readily to whom she will. Good is she also when men contend at the games, for there too the goddess is with them and profits them: and he who by might and strength gets the victory wins the rich prize easily with joy, and brings glory to his parents. And she is good to stand by horsemen, whom she will: and to those whose business is in the grey discomfortable sea, and who pray to Hecate and the loud-crashing Earth-Shaker, easily the glorious goddess gives great catch, and easily she takes it away as soon as seen, if so she will. She is good in the byre with Hermes to increase the stock. The droves of kine and wide herds of goats and flocks of fleecy sheep, if she will, she increases from a few, or makes many to be less. So, then, albeit her mother's only child, she is honored amongst all the deathless gods. And the son of Cronos made her a nurse of the young who after that day saw with their eyes the light of all-seeing Dawn. So from the beginning she is a nurse of the young, and these are her honours."

Hesiod's inclusion and praise of Hecate in the Theogony has been troublesome for scholars, in that he seems to hold her in high regard, while the testimony of other writers, and surviving evidence, suggests that this may have been the exception. One theory is that Hesiod's original village had a substantial Hecate following and that his inclusion of her in the Theogony was a way of adding to her prestige by spreading word of her among his readers. Another theory is that Hecate was mainly a household god and humble household worship could have been more pervasive and yet not mentioned as much as temple worship. In Athens, Hecate, along with Zeus, Hermes, Athena, Hestia, and Apollo, were very important in daily life as they were the main gods of the household. However, it is clear that the special position given to Hecate by Zeus is upheld throughout her history by depictions found on coins of Hecate on the hand of Zeus as highlighted in more recent research presented by d'Este and Rankine.

In the Homeric Hymn to Demeter (composed c. 600 BCE), Hecate is called "tender-hearted", an epithet perhaps intended to emphasize her concern with the disappearance of Persephone, when she assisted Demeter with her search for Persephone following her abduction by Hades, suggesting that Demeter should speak to the god of the Sun, Helios. Subsequently, Hecate became Persephone's companion on her yearly journey to and from the realms of Hades, serving as a psychopomp. Because of this association, Hecate was one of the chief goddesses of the Eleusinian Mysteries, alongside Demeter and Persephone, and there was a temple dedicated to her near the main sanctuary at Eleusis.

Classical period
Variations in interpretations of Hecate's roles can be traced in classical Athens. In two fragments of Aeschylus she appears as a great goddess. In Sophocles and Euripides she is characterized as the mistress of witchcraft and the Keres.

One surviving group of stories suggests how Hecate might have come to be incorporated into the Greek pantheon without affecting the privileged position of Artemis. Here, Hecate is a mortal priestess often associated with Iphigenia. She scorns and insults Artemis, who in retribution eventually brings about the mortal's suicide.

In the Argonautica, a 3rd-century BCE Alexandrian epic based on early material, Jason placates Hecate in a ritual prescribed by Medea, her priestess: bathed at midnight in a stream of flowing water, and dressed in dark robes, Jason is to dig a round pit and over it cut the throat of a ewe, sacrificing it and then burning it whole on a pyre next to the pit as a holocaust. He is told to sweeten the offering with a libation of honey, then to retreat from the site without looking back, even if he hears the sound of footsteps or barking dogs. All these elements betoken the rites owed to a chthonic deity.

Late Antiquity
During the Gigantomachy, Hecate fought by the side of the Olympian gods, and slew the giant Clytius using her torches. Hecate is depicted fighting Clytius in the east frieze of the Gigantomachy, in the Pergamon Altar next to Artemis; she appears with a different weapon in each of her three right hands, a torch, a sword and a lance. Her fight with the Giant appears in a number of ancient vase paintings and other artwork.

Hecate is the primary feminine figure in the Chaldean Oracles (2nd–3rd century CE), where she is associated in fragment 194 with a strophalos (usually translated as a spinning top, or wheel, used in magic) "Labour thou around the Strophalos of Hecate." This appears to refer to a variant of the device mentioned by Psellus.

In Hellenistic syncretism, Hecate also became closely associated with Isis. Lucius Apuleius in The Golden Ass (2nd century) equates Juno, Bellona, Hecate and Isis: "Some call me Juno, others Bellona of the Battles, and still others Hecate. Principally the Ethiopians which dwell in the Orient, and the Egyptians which are excellent in all kind of ancient doctrine, and by their proper ceremonies accustomed to worship me, do call me Queen Isis."

In the syncretism during Late Antiquity of Hellenistic and late Babylonian ("Chaldean") elements, Hecate was identified with Ereshkigal, the underworld counterpart of Inanna in the Babylonian cosmography. In the Michigan magical papyrus (inv. 7), dated to the late 3rd or early 4th century CE, Hecate Erschigal is invoked against fear of punishment in the afterlife. Schwemer believes that this use of Ereshkigal's name merely furnished "the Greek Netherworld goddess with a mysterious-sounding, foreign name".

Hecate is also referenced in the Gnostic text Pistis Sophia.

Parents, consorts and children
In the earliest written source mentioning Hecate, Hesiod emphasized that she was an only child, the daughter of Perses and Asteria, the sister of Leto (the mother of Artemis and Apollo). Grandmother of the three cousins was Phoebe the ancient Titan goddess whose name was often used for the moon goddess. In various later accounts, Hecate was given different parents. She was said to be the daughter of Zeus by either Asteria, according to Musaeus, Hera, thus identified with Angelos, or Pheraea, daughter of Aeolus; the daughter of Aristaeus the son of Paion, according to Pherecydes; the daughter of Nyx, according to Bacchylides; the daughter of Perses, the son of Helios, by an unknown mother, according to Diodorus Siculus; while in Orphic literature, she was said to be the daughter of Demeter or Leto or even Tartarus.

As a virgin goddess, she remained unmarried and had no regular consort, though some traditions named her as the mother of Scylla through either Phorbas or Phorcys.

Sometimes she is also stated to be the mother (by Aeëtes ) of the goddess Circe and the sorceress Medea, who in later accounts was herself associated with magic while initially just being a herbalist goddess, similar to how Hecate's association with Underworld and Mysteries had her later converted into a deity of witchcraft.

Once, Hermes chased Hecate (or Persephone) with the aim to rape her; but the goddess snored or roared in anger, frightening him off so that he desisted, hence her earning the name "Brimo" ("angry").

Legacy
Strmiska (2005) claimed that Hecate, conflated with the figure of Diana, appears in late antiquity and in the Early Middle Ages as part of an "emerging legend complex" known as "The Society of Diana" associated with gatherings of women, the Moon, and witchcraft that eventually became established "in the area of Northern Italy, southern Germany, and the western Balkans." This theory of the Roman origins of many European folk traditions related to Diana or Hecate was explicitly advanced at least as early as 1807 and is reflected in etymological claims by early modern lexicographers from the 17th to the 19th century, connecting hag, hexe "witch" to the name of Hecate. Such derivations are today proposed only by a minority A medieval commentator has suggested a link connecting the word "jinx" with Hecate: "The Byzantine polymath Michael Psellus [...] speaks of a bullroarer, consisting of a golden sphere, decorated throughout with symbols and whirled on an oxhide thong. He adds that such an instrument is called a iunx (hence "jinx"), but as for the significance says only that it is ineffable and that the ritual is sacred to Hecate."

Shakespeare mentions Hecate both before the end of the 16th century (A Midsummer Night's Dream, 1594–1596), and just after, in Macbeth (1605): specifically, in the title character's "dagger" soliloquy: "Witchcraft celebrates pale Hecate's offerings..." Shakespeare mentions Hecate also in King Lear. While disclaiming all his paternal care for Cordelia, Lear says, "The mysteries of Hecate and the night, By all the operations of the orbs From whom we do exist and cease to be, Here I disclaim all my paternal care" (The Arden Shakespeare, King Lear, p. 165)

Modern reception
In 1929, Lewis Brown, an expert on religious cults, connected the 1920s Blackburn Cult (also known as, "The Cult of the Great Eleven,") with Hecate worship rituals. He noted that the cult regularly practiced dog sacrifice and had secretly buried the body of one of its "queens" with seven dogs. Researcher Samuel Fort noted additional parallels, to include the cult's focus on mystic and typically nocturnal rites, its female dominated membership, the sacrifice of other animals (to include horses and mules), a focus on the mystical properties of roads and portals, and an emphasis on death, healing, and resurrection.

As a "goddess of witchcraft", Hecate has been incorporated in various systems of Neopagan witchcraft, Wicca, and neopaganism, in some cases associated with the Wild Hunt of Germanic tradition, in others as part of a reconstruction of specifically Greek polytheism, in English also known as "Hellenismos". In Wicca, Hecate has in some cases become identified with the "crone" aspect of the "Triple Goddess".

title: Hecate


text:
Haematopoiesis

Haematopoiesis (, from Greek αἷμα, 'blood' and ποιεῖν 'to make'; also hematopoiesis in American English; sometimes also h(a)emopoiesis) is the formation of blood cellular components. All cellular blood components are derived from haematopoietic stem cells. In a healthy adult human, roughly ten billion to a hundred billion  new blood cells are produced per day, in order to maintain steady state levels in the peripheral circulation.

Haematopoietic stem cells (HSCs)
Haematopoietic stem cells (HSCs) reside in the medulla of the bone (bone marrow) and have the unique ability to give rise to all of the different mature blood cell types and tissues. HSCs are self-renewing cells: when they differentiate, at least some of their daughter cells remain as HSCs so the pool of stem cells is not depleted. This phenomenon is called asymmetric division. The other daughters of HSCs (myeloid and lymphoid progenitor cells) can follow any of the other differentiation pathways that lead to the production of one or more specific types of blood cell, but cannot renew themselves. The pool of progenitors is heterogeneous and can be divided into two groups; long-term self-renewing HSC and only transiently self-renewing HSC, also called short-terms. This is one of the main vital processes in the body.

Cell types
All blood cells are divided into three lineages.
 * Red blood cells, which are also called erythrocytes, are the oxygen-carrying cells. Erythrocytes are functional, and are released into the blood. The number of reticulocytes, which are immature red blood cells, gives an estimate of the rate of erythropoiesis.
 * Lymphocytes are the cornerstone of the adaptive immune system. They are derived from common lymphoid progenitors. The lymphoid lineage is composed of T-cells, B-cells, and natural killer cells. This is lymphopoiesis.
 * Cells of the myeloid lineage, which include granulocytes, megakaryocytes, monocytes, and macrophages, are derived from common myeloid progenitors, and are involved in such diverse roles as innate immunity and blood clotting. This is myelopoiesis.

Granulopoiesis (or granulocytopoiesis) is haematopoiesis of granulocytes, except mast cells which are granulocytes but with an extramedullar maturation.

Thrombopoiesis is haematopoiesis of thrombocytes (platelets).

Terminology
Between 1948 and 1950, the Committee for Clarification of the Nomenclature of Cells and Diseases of the Blood and Blood-forming Organs issued reports on the nomenclature of blood cells. An overview of the terminology is shown below, from earliest to final stage of development:
 * [root]blast
 * pro[root]cyte
 * [root]cyte
 * meta[root]cyte
 * mature cell name

The root for erythrocyte colony-forming units (CFU-E) is "rubri", for granulocyte-monocyte colony-forming units (CFU-GM) is "granulo" or "myelo" and "mono", for lymphocyte colony-forming units (CFU-L) is "lympho" and for megakaryocyte colony-forming units (CFU-Meg) is "megakaryo". According to this terminology, the stages of red blood cell formation would be: rubriblast, prorubricyte, rubricyte, metarubricyte, and erythrocyte. However, the following nomenclature seems to be, at present, the most prevalent:

Osteoclasts also arise from hemopoietic cells of the monocyte/neutrophil lineage, specifically CFU-GM.

Location
In developing embryos, blood formation occurs in aggregates of blood cells in the yolk sac, called blood islands. As development progresses, blood formation occurs in the spleen, liver and lymph nodes. When bone marrow develops, it eventually assumes the task of forming most of the blood cells for the entire organism. However, maturation, activation, and some proliferation of lymphoid cells occurs in the spleen, thymus, and lymph nodes. In children, haematopoiesis occurs in the marrow of the long bones such as the femur and tibia. In adults, it occurs mainly in the pelvis, cranium, vertebrae, and sternum.

Extramedullary
In some cases, the liver, thymus, and spleen may resume their haematopoietic function, if necessary. This is called extramedullary haematopoiesis. It may cause these organs to increase in size substantially. During fetal development, since bones and thus the bone marrow develop later, the liver functions as the main haematopoietic organ. Therefore, the liver is enlarged during development. Extramedullary haematopoiesis and myelopoiesis may supply leukocytes in cardiovascular disease and inflammation during adulthood. Splenic macrophages and adhesion molecules may be involved in regulation of extramedullary myeloid cell generation in cardiovascular disease.

Maturation
[[File:Hematopoiesis (human) diagram en.svg|thumb|400px|More detailed and comprehensive diagram that shows the development of different blood cells in humans.1. The polychromatic erythrocyte (reticulocyte) at the right shows its characteristic appearance when stained with methylene blue or Azure B.

2. The erythrocyte at the right is a more accurate representation of its appearance in reality when viewed through a microscope.

3. Other cells that arise from the monocyte: osteoclast, microglia (central nervous system), Langerhans cell (epidermis), Kupffer cell (liver).

4. For clarity, the T and B lymphocyte are split to better indicate that the plasma cell arises from the B-cell. Note that there is no difference in the appearance of B- and T-cells unless specific staining is applied. ]] As a stem cell matures it undergoes changes in gene expression that limit the cell types that it can become and moves it closer to a specific cell type (cellular differentiation). These changes can often be tracked by monitoring the presence of proteins on the surface of the cell. Each successive change moves the cell closer to the final cell type and further limits its potential to become a different cell type.

Cell fate determination
Two models for haematopoiesis have been proposed: determinism and stochastic theory. For the stem cells and other undifferentiated blood cells in the bone marrow, the determination is generally explained by the determinism theory of haematopoiesis, saying that colony stimulating factors and other factors of the haematopoietic microenvironment determine the cells to follow a certain path of cell differentiation. This is the classical way of describing haematopoiesis. In stochastic theory, undifferentiated blood cells differentiate to specific cell types by randomness. This theory has been supported by experiments showing that within a population of mouse haematopoietic progenitor cells, underlying stochastic variability in the distribution of Sca-1, a stem cell factor, subdivides the population into groups exhibiting variable rates of cellular differentiation. For example, under the influence of erythropoietin (an erythrocyte-differentiation factor), a subpopulation of cells (as defined by the levels of Sca-1) differentiated into erythrocytes at a sevenfold higher rate than the rest of the population. Furthermore, it was shown that if allowed to grow, this subpopulation re-established the original subpopulation of cells, supporting the theory that this is a stochastic, reversible process. Another level at which stochasticity may be important is in the process of apoptosis and self-renewal. In this case, the haematopoietic microenvironment prevails upon some of the cells to survive and some, on the other hand, to perform apoptosis and die. By regulating this balance between different cell types, the bone marrow can alter the quantity of different cells to ultimately be produced.

Growth factors
Red and white blood cell production is regulated with great precision in healthy humans, and the production of leukocytes is rapidly increased during infection. The proliferation and self-renewal of these cells depend on growth factors. One of the key players in self-renewal and development of haematopoietic cells is stem cell factor (SCF), which binds to the c-kit receptor on the HSC. Absence of SCF is lethal. There are other important glycoprotein growth factors which regulate the proliferation and maturation, such as interleukins IL-2, IL-3, IL-6, IL-7. Other factors, termed colony-stimulating factors (CSFs), specifically stimulate the production of committed cells. Three CSFs are granulocyte-macrophage CSF (GM-CSF), granulocyte CSF (G-CSF) and macrophage CSF (M-CSF). These stimulate granulocyte formation and are active on either progenitor cells or end product cells.

Erythropoietin is required for a myeloid progenitor cell to become an erythrocyte. On the other hand, thrombopoietin makes myeloid progenitor cells differentiate to megakaryocytes (thrombocyte-forming cells). The diagram to the right provides examples of cytokines and the differentiated blood cells they give rise to.

Transcription factors
Growth factors initiate signal transduction pathways, which lead to activation of transcription factors. Growth factors elicit different outcomes depending on the combination of factors and the cell's stage of differentiation. For example, long-term expression of PU.1 results in myeloid commitment, and short-term induction of PU.1 activity leads to the formation of immature eosinophils. Recently, it was reported that transcription factors such as NF-κB can be regulated by microRNAs (e.g., miR-125b) in haematopoiesis.

The first key player of differentiation from HSC to a multipotent progenitor (MPP) is transcription factor CCAAT-enhancer binding protein α (C/EBPα). Mutations in C/EBPα are associated with acute myeloid leukaemia. From this point, cells can either differentiate along the Erythroid-megakaryocyte lineage or lymphoid and myeloid lineage, which have common progenitor, called lymphoid-primed multipotent progenitor. There are two main transcription factors. PU.1 for Erythroid-megakaryocyte lineage and GATA-1, which leads to a lymphoid-primed multipotent progenitor.

Other transcription factors include Ikaros (B cell development), and Gfi1 (promotes Th2 development and inhibits Th1) or IRF8 (basophils and mast cells). Significantly, certain factors elicit different responses at different stages in the haematopoiesis. For example, CEBPα in neutrophil development or PU.1 in monocytes and dendritic cell development. It is important to note that processes are not unidirectional: differentiated cells may regain attributes of progenitor cells.

An example is PAX5 factor, which is important in B cell development and associated with lymphomas. Surprisingly, pax5 conditional knock out mice allowed peripheral mature B cells to de-differentiate to early bone marrow progenitors. These findings show that transcription factors act as caretakers of differentiation level and not only as initiators.

Mutations in transcription factors are tightly connected to blood cancers, as acute myeloid leukemia (AML) or acute lymphoblastic leukemia (ALL). For example, Ikaros is known to be regulator of numerous biological events. Mice with no Ikaros lack B cells, Natural killer and T cells. Ikaros has six zinc fingers domains, four are conserved DNA-binding domain and two are for dimerization. Very important finding is, that different zinc fingers are involved in binding to different place in DNA and this is the reason for pleiotropic effect of Ikaros and different involvement in cancer, but mainly are mutations associated with BCR-Abl patients and it is bad prognostic marker.

Other animals
In some vertebrates, haematopoiesis can occur wherever there is a loose stroma of connective tissue and slow blood supply, such as the gut, spleen or kidney.

Unlike eutherian mammals, the liver of newborn marsupials is actively haematopoietic.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Haematopoiesis


text:
Hogmanay

Hogmanay is the Scots word for the last day of the old year and is synonymous with the celebration of the New Year in the Scottish manner. It is normally followed by further celebration on the morning of New Year's Day (1 January) and, in some cases, 2 January—a Scottish bank holiday. In a few contexts, the word Hogmanay is used more loosely to describe the entire period consisting of the last few days of the old year and the first few days of the new year. For instance, not all events held under the banner of Edinburgh's Hogmanay take place on 31 December.

The origins of Hogmanay are unclear, but it may be derived from Norse and Gaelic observances of the winter solstice. Customs vary throughout Scotland and usually include gift-giving and visiting the homes of friends and neighbours, with particular attention given to the first-foot, the first guest of the new year.

Etymology
The etymology of the word is obscure. The earliest proposed etymology comes from the 1693 Scotch Presbyterian Eloquence, which held that the term was a corruption of a presumed ἁγία μήνη (hagíā mḗnē) and that this meant "holy month". The three main modern theories derive it from a French, Norse or Gaelic root.

The word is first recorded in a Latin entry in 1443 in the West Riding of Yorkshire as hagnonayse. The first appearance in Scots language came in 1604 in the records of Elgin, as hagmonay. Subsequent 17th-century spellings include Hagmena (1677), Hogmynae night (1681), and Hagmane (1693) in an entry of the Scotch Presbyterian Eloquence.

Although Hogmanay is currently the predominant spelling and pronunciation, several variant spellings and pronunciations have been recorded, including:

 * (Roxburghshire)
 * (Shetland)
 * (Shetland)
 * (Roxburghshire)
 * (Shetland)
 * (Shetland)
 * (Shetland)
 * (Shetland)
 * (Shetland)
 * (Shetland)

with the first syllable variously being, , , or.

Possible French etymologies
The term may have been introduced to Middle Scots via French. The most commonly cited explanation is a derivation from the northern French dialectal word hoguinané, or variants such as hoginane, hoginono and hoguinettes, those being derived from 16th-century Middle French aguillanneuf meaning either a gift given at New Year, a children's cry for such a gift, or New Year's Eve itself. The Oxford English Dictionary reports this theory, saying that the term is a borrowing of aguillanneuf, a medieval French cry used to welcome the new year consisting of an unknown first element plus "l'an neuf" ("the new year").

This explanation is supported by a children's tradition, observed up to the 1960s in parts of Scotland at least, of visiting houses in their locality on New Year's Eve and requesting and receiving small treats such as sweets or fruit. The second element would appear to be l'an neuf ('the New Year'), with sources suggesting a druidical origin of the practice overall. Compare those to Norman hoguinané and the obsolete customs in Jersey of crying ma hodgîngnole, and in Guernsey of asking for an oguinane, for a New Year gift (see also La Guiannee). In Québec, la guignolée was a door-to-door collection for people experiencing poverty.

Compare also the apparent Spanish cognate aguinaldo/aguilando, with a suggested Latin derivation of hoc in anno "in this year".

Other suggestions include au gui mener ("lead to the mistletoe"), à mener ('bring to the beggars'), au gui l'an neuf ('at the mistletoe the new year', or (l')homme est né ('(the) man is born').

Possible Goidelic etymologies

The word may have come from the Goidelic languages. Frazer and Kelley report a Manx new-year song that begins with the line To-night is New Year's Night, Hogunnaa but did not record the full text in Manx. Kelley himself uses the spelling Og-u-naa... Tro-la-la whereas other sources parse this as hog-un-naa and give the modern Manx form as Hob dy naa. Manx dictionaries though give Hop-tu-Naa, generally glossing it as "Hallowe'en", same as many of the more Manx-specific folklore collections.

In this context, it is also recorded that in the south of Scotland (for example Roxburghshire), there is no $⟨m⟩$, the word thus being Hunganay, which could suggest the $⟨m⟩$ is intrusive.

Another theory occasionally encountered is a derivation from the phrase thog mi an èigh/eugh (, "I raised the cry"), which resembles Hogmanay in pronunciation and was part of the rhymes traditionally recited at New Year but it is unclear if this is simply a case of folk etymology.

Overall, Gaelic consistently refers to the New Year's Eve as Oidhche na Bliadhn(a) Ùir(e) ("the Night of the New Year") and Oidhche Challainn ("the Night of the Calends").

Possible Norse etymologies
Other authors reject both the French and Goidelic theories and instead suggest that the ultimate source for this word's Norman French, Scots, and Goidelic variants have a common Norse root. It is suggested that the full forms invoke the hill-men (Icelandic haugmenn, compare Anglo-Saxon hoghmen) or "elves" and banishes the trolls into the sea (Norse á læ 'into the sea'). Repp furthermore links "Trollalay/Trolla-laa" and the rhyme recorded in Percy's Relics: "Trolle on away, trolle on awaye. Synge heave and howe rombelowe trolle on away", which he reads as a straightforward invocation of troll-banning.
 * "Hoginanaye-Trollalay/Hogman aye, Troll a lay" (with a Manx cognate Hop-tu-Naa, Trolla-laa)
 * "Hogmanay, Trollolay, give us of your white bread and none of your gray"

Origins
It is speculated that the roots of Hogmanay may reach back to the celebration of the winter solstice among the Norse, as well as incorporating customs from the Gaelic celebration of Samhain. The Vikings celebrated Yule, which later contributed to the Twelve Days of Christmas, or the "Daft Days" as they were sometimes called in Scotland. Christmas was not celebrated as a festival, and Hogmanay was the more traditional celebration in Scotland. This may have been a result of the Protestant Reformation after which Christmas was seen as "too Papist".

Hogmanay was also celebrated in the far north of England, down to and including Richmond in North Yorkshire. It was traditionally known as 'Hagmena' in Northumberland, 'Hogmina' in Cumberland, and 'Hagman-ha' or 'Hagman-heigh' in the North Riding of Yorkshire.

Customs
There are many customs, both national and local, associated with Hogmanay. The most widespread national custom is the practice of first-footing, which starts immediately after midnight. This involves being the first person to cross the threshold of a friend or neighbour and often involves the giving of symbolic gifts such as salt (less common today), coal, shortbread, whisky, and black bun (a rich fruit cake), intended to bring different kinds of luck to the householder. Food and drink (as the gifts) are then given to the guests. This may go on throughout the early morning hours and into the next day (although modern days see people visiting houses well into the middle of January). The first-foot is supposed to set the luck for the rest of the year. Traditionally, tall, dark-haired men are preferred as the first-foot.

Local customs
An example of a local Hogmanay custom is the fireball swinging that takes place in Stonehaven, Aberdeenshire, in northeast Scotland. This involves local people making up "balls" of chicken wire filled with old newspaper, sticks, rags, and other dry flammable material up to a diameter of 2 ft, each attached to about 3 ft of wire, chain or nonflammable rope. As the Old Town House bell sounds to mark the new year, the balls are set alight, and the swingers set off up the High Street from the Mercat Cross to the Cannon and back, swinging the burning balls around their heads as they go.

At the end of the ceremony, fireballs still burning are cast into the harbour. Many people enjoy this display, and large crowds flock to see it, with 12,000 attending the 2007/2008 event. In recent years, additional attractions have been added to entertain the crowds as they wait for midnight, such as fire poi, a pipe band, street drumming, and a firework display after the last fireball is cast into the sea. The festivities are now streamed live over the Internet. Another example of a fire festival is the burning the clavie in the town of Burghead in Moray.

In the east coast fishing communities and Dundee, first-footers once carried a decorated herring. And in Falkland in Fife, local men marched in torchlight procession to the top of the Lomond Hills as midnight approached. Bakers in St Andrews baked special cakes for their Hogmanay celebration (known as "Cake Day") and distributed them to local children.

Institutions also had their own traditions. For example, amongst the Scottish regiments, officers waited on the men at special dinners while at the bells, the Old Year is piped out of barrack gates. The sentry then challenges the new escort outside the gates: "Who goes there?" The answer is "The New Year, all's well."

An old custom in the Highlands is to celebrate Hogmanay with the saining (Scots for 'protecting, blessing') of the household and livestock. Early on New Year's morning, householders drink and then sprinkle 'magic water' from 'a dead and living ford' around the house (a 'dead and living ford' refers to a river ford that is routinely crossed by both the living and the dead). After the sprinkling of the water in every room, on the beds and all the inhabitants, the house is sealed up tight and branches of juniper are set on fire and carried throughout the house and byre. The juniper smoke is allowed to thoroughly fumigate the buildings until it causes sneezing and coughing among the inhabitants. Then, all the doors and windows are flung open to let in the cold, fresh air of the new year. The woman of the house then administers 'a restorative' from the whisky bottle, and the household sits down to its New Year breakfast.

"Auld Lang Syne"
The Hogmanay custom of singing "Auld Lang Syne" has become common in many countries. "Auld Lang Syne" is a Scots poem by Robert Burns, based on traditional and other earlier sources. It is common to sing this in a circle of linked arms crossed over one another as the clock strikes midnight for New Year's Day. However, it is only intended that participants link arms at the beginning of the final verse before rushing into the centre as a group.

In the media
Between 1957 and 1968, a New Year's Eve television programme, The White Heather Club, was presented to herald the Hogmanay celebrations. The show was presented by Andy Stewart, who always began by singing, "Come in, come in, it's nice to see you...." The show always ended with Stewart and the cast singing, "Haste ye Back":

"Haste ye back, we loue you dearly, Call again you're welcome here. May your days be free from sorrow, And your friends be ever near.

May the paths o'er which you wander, Be to you a joy each day. Haste ye back we loue you dearly, Haste ye back on friendship's way."

The performers were Jimmy Shand and band, Ian Powrie and his band, Scottish country dancers: Dixie Ingram and the Dixie Ingram Dancers, Joe Gordon Folk Four, James Urquhart, Ann & Laura Brand, Moira Anderson & Kenneth McKellar. All the male dancers and Andy Stewart wore kilts, and the female dancers wore long white dresses with tartan sashes. Following the demise of the White Heather Club, Andy Stewart continued to feature regularly in TV Hogmanay shows until his retirement. His last appearance was in 1992.

In the 1980s, comedian Andy Cameron presented the Hogmanay Show (on STV in 1983 and 1984 and from 1985 to 1990 on BBC Scotland) while Peter Morrison presented the show A Highland Hogmanay on STV/Grampian, axed in 1993.

For many years, a staple of New Year's Eve television programming in Scotland was the comedy sketch show Scotch and Wry, featuring the comedian Rikki Fulton, which invariably included a hilarious monologue from him as the gloomy Reverend I.M. Jolly.

Since 1993, the programmes that have been mainstays on BBC Scotland on Hogmanay have been Hogmanay Live and Jonathan Watson's football-themed sketch comedy show, Only an Excuse?.

Presbyterian influence
The 1693 Scotch Presbyterian Eloquence contained one of the first mentions of the holiday in official church records. Hogmanay was treated with general disapproval. Still, in Scotland, Hogmanay and New Year's Day are as important as Christmas Eve and Christmas Day.

Although Christmas Day held its normal religious nature in Scotland amongst its Catholic and Episcopalian communities, the Presbyterian national church, the Church of Scotland, discouraged the celebration of Christmas for nearly 400 years; it only became a public holiday in Scotland in 1958. Conversely, 1 and 2 January are public holidays, and Hogmanay is still associated with as much celebration as Christmas in Scotland.

Major celebrations
As in much of the world, the largest Scottish cities – Glasgow, Edinburgh and Aberdeen – hold all-night celebrations, as do Stirling and Inverness. The Edinburgh Hogmanay celebrations are among the largest in the world. Celebrations in Edinburgh in 1996–97 were recognised by the Guinness Book of Records as the world's largest New Years party, with approximately 400,000 people in attendance. Numbers were then restricted due to safety concerns.

In 2003-4, most organised events were cancelled at short notice due to very high winds. The Stonehaven Fireballs went ahead as planned, however, with 6,000 people braving the stormy weather to watch 42 fireball swingers process along the High Street. Similarly, the 2006–07 celebrations in Edinburgh, Glasgow, and Stirling were all cancelled on the day, again due to high winds and heavy rain. The Aberdeen celebration, however, went ahead and was opened by pop music group Wet Wet Wet.

Many Hogmanay festivities were cancelled in 2020–21 and 2021–22 due to the COVID-19 pandemic in Scotland.

Ne'erday
Most Scots celebrate New Year's Day with a special dinner, usually steak pie.

Handsel Day
Historically, presents were given in Scotland on the first Monday of the New Year. A roast dinner would be eaten to celebrate the festival. Handsel was a word for gift and hence "Handsel Day". In modern Scotland, this practice has died out.

The period of festivities running from Christmas to Handsel Monday, including Hogmanay and Ne'erday, is known as the Daft Days.

title: Hogmanay


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Hamster

Hamsters are rodents (order Rodentia) belonging to the subfamily Cricetinae, which contains 19 species classified in seven genera. They have become established as popular small pets. The best-known species of hamster is the golden or Syrian hamster (Mesocricetus auratus), which is the type most commonly kept as a pet. Other hamster species commonly kept as pets are the three species of dwarf hamster, Campbell's dwarf hamster (Phodopus campbelli), the winter white dwarf hamster (Phodopus sungorus) and the Roborovski hamster (Phodopus roborovskii).

Hamsters are more crepuscular than nocturnal and, in the wild, remain underground during the day to avoid being caught by predators. They feed primarily on seeds, fruits, and vegetation, and will occasionally eat burrowing insects. Physically, they are stout-bodied with distinguishing features that include elongated cheek pouches extending to their shoulders, which they use to carry food back to their burrows, as well as a short tail and fur-covered feet.

Classification
Taxonomists generally disagree about the most appropriate placement of the subfamily Cricetinae within the superfamily Muroidea. Some place it in a family Cricetidae that also includes voles, lemmings, and New World rats and mice; others group all these into a large family called Muridae. Their evolutionary history is recorded by 15 extinct fossil genera and extends back 11.2 million to 16.4 million years to the Middle Miocene Epoch in Europe and North Africa; in Asia it extends 6 million to 11 million years. Four of the seven living genera include extinct species. One extinct hamster of Cricetus, for example, lived in North Africa during the Middle Miocene, but the only extant member of that genus is the European or common hamster of Eurasia.

 * Subfamily Cricetinae
 * Genus Allocricetulus
 * Species A. curtatus—Mongolian hamster
 * Species A. eversmanni—Eversmann's or Kazakh hamster
 * Genus Cansumys
 * Species C. canus—Gansu hamster
 * Genus Cricetulus
 * Species C. alticola—Tibetan dwarf or Ladak hamster
 * Species C. barabensis, including "C. pseudogriseus" and "C. obscurus"—Chinese striped hamster, also called Chinese hamster; striped dwarf hamster
 * Species C. griseus—Chinese (dwarf) hamster, also called rat hamster
 * Species C. kamensis—Kam dwarf hamster or Tibetan hamster
 * Species C. longicaudatus—long-tailed dwarf hamster
 * Species C. sokolovi—Sokolov's dwarf hamster
 * Genus Cricetus
 * Species C. cricetus—European hamster, also called common hamster or black-bellied field hamster
 * Genus Mesocricetus—golden hamsters
 * Species M. auratus—golden or Syrian hamster
 * Species M. brandti—Turkish hamster, also called Brandt's hamster; Azerbaijani hamster
 * Species M. newtoni—Romanian hamster
 * Species M. raddei—Ciscaucasian hamster
 * Genus Nothocricetulus - grey dwarf hamster
 * Species N. migratorius—grey dwarf hamster, Armenian hamster, migratory grey hamster; grey hamster; migratory hamster
 * Genus Phodopus—dwarf hamsters
 * Species P. campbelli—Campbell's dwarf hamster
 * Species P. roborovskii—Roborovski hamster
 * Species P. sungorus—Djungarian hamster or winter-white Russian dwarf hamster
 * Genus Tscherskia
 * Species T. triton—greater long-tailed hamster, also called Korean hamster

Relationships among hamster species
Neumann et al. (2006) conducted a molecular phylogenetic analysis of 12 of the above 17 species using DNA sequence from three genes: 12S rRNA, cytochrome b, and von Willebrand factor. They uncovered the following relationships:

Phodopus group
The genus Phodopus was found to represent the earliest split among hamsters. Their analysis included both species. The results of another study suggest Cricetulus kamensis (and presumably the related C. alticola) might belong to either this Phodopus group or hold a similar basal position.

Mesocricetus group
The genus Mesocricetus also forms a clade. Their analysis included all four species, with M. auratus and M. raddei forming one subclade and M. brandti and M. newtoni another.

Remaining genera
The remaining genera of hamsters formed a third major clade. Two of the three sampled species within Cricetulus represent the earliest split. This clade contains C. barabensis (and presumably the related C. sokolovi) and C. longicaudatus.

Miscellaneous
The remaining clade contains members of Allocricetulus, Tscherskia, Cricetus, and C. migratorius. Allocricetulus and Cricetus were sister taxa. Cricetulus migratorius was their next closest relative, and Tscherskia was basal.

History
Although the Syrian hamster or golden hamster (Mesocricetus auratus) was first described scientifically by George Robert Waterhouse in 1839, researchers were not able to successfully breed and domesticate hamsters until 1939. The entire laboratory and pet populations of Syrian hamsters appear to be descendants of a single brother–sister pairing. These littermates were captured and imported in 1930 from Aleppo in Syria by Israel Aharoni, a zoologist of the University of Jerusalem. In Jerusalem, the hamsters bred very successfully. Years later, animals of this original breeding colony were exported to the United States, where Syrian hamsters became a common pet and laboratory animal. Comparative studies of domestic and wild Syrian hamsters have shown reduced genetic variability in the domestic strain. However, the differences in behavioral, chronobiological, morphometrical, hematological, and biochemical parameters are relatively small and fall into the expected range of interstrain variations in other laboratory animals.

Etymology
The name "hamster" is a loanword from the German, which itself derives from earlier Middle High German hamastra. It is possibly related to Old Church Slavonic khomestoru, which is either a blend of the root of Russian хомяк (khomyak) "hamster" and a Baltic word (cf. staras "hamster"); or of Persian origin (cf. Avestan: hamaēstar "oppressor"). The collective noun for a group of hamsters is "horde". In German, the verb hamstern is derived from Hamster. It means "to hoard".

Description
Hamsters are typically stout-bodied, with tails shorter than body length, and have small, furry ears, short, stocky legs, and wide feet. They have thick, silky fur, which can be long or short, colored black, grey, honey, white, brown, yellow, red, or a mix, depending on the species. Two species of hamster belonging to the genus Phodopus, Campbell's dwarf hamster (P. campbelli) and the Djungarian hamster (P. sungorus), and two of the genus Cricetulus, the Chinese striped hamster (C. barabensis) and the Chinese hamster (C. griseus) have a dark stripe down their heads to their tails. The species of genus Phodopus are the smallest, with bodies 5.5 to 10.5 cm long; the largest is the European hamster (Cricetus cricetus), measuring up to 34 cm long, not including a short tail of up to 6 cm.

The hamster tail can be difficult to see, as it is usually not very long (about $1/6$ the length of the body), with the exception of the Chinese hamster, which has a tail the same length as the body. One rodent characteristic that can be highly visible in hamsters is their sharp incisors; they have an upper pair and lower pair which grow continuously throughout life, so must be regularly worn down. Hamsters are very flexible, but their bones are somewhat fragile. They are extremely susceptible to rapid temperature changes and drafts, as well as extreme heat or cold.

Senses
Hamsters have poor eyesight; they are nearsighted and colorblind. Their eyesight leads to them not having a good sense of distance or knowing where they are, but that does not stop them from climbing in (and sometimes out of) their cages or from being adventurous. Hamsters can sense movement around at all times, which helps protect them from harm in the wild. In a household, this sense helps them know when their owner is near. Hamsters have scent glands on their flanks (and abdomens in Chinese and dwarf hamsters) which they rub against the surface beneath them, leaving a scent trail. Hamsters also use their sense of smell to distinguish between the sexes and to locate food. Mother hamsters can also use their sense of smell to find their own babies and identify which ones are not theirs. Their scent glands can also be used to mark their territories, their babies, or their mate. Hamsters catch sounds by having their ears upright. They tend to learn similar noises and begin to know the sound of their food and even their owner's voice. They are also particularly sensitive to high-pitched noises and can hear and communicate in the ultrasonic range.

Diet
Hamsters are omnivores, which means they can eat meat and vegetables. Hamsters that live in the wild eat seeds, grass, and even insects. Although pet hamsters can survive on a diet of exclusively commercial hamster food, other items, such as vegetables, fruits, seeds, and nuts, can be given. Although store-bought food is good for hamsters, it is best if fruits and vegetables are also in their diet because it keeps them healthier. Even though hamsters are allowed to have both fruits and vegetables, it is important to understand exactly which ones they can have and how much. Hamsters do best with fruits that do not have citrus in them and most green leafy vegetables. Hamsters should never be fed junk food, chocolate, garlic, or any salty/sugary foods. Hamsters tend to love peanut butter but it is important to feed it to them carefully because this sticky food can get stuck in their cheeks. Hamsters in the Middle East have been known to hunt in packs to find insects for food. Hamsters are hindgut fermenters and often eat their own feces (coprophagy) to recover nutrients digested in the hind-gut, but not absorbed.

Feeding
A behavioral characteristic of hamsters is food hoarding. They carry food in their spacious cheek pouches to their underground storage chambers. When full, the cheeks can make their heads double, or even triple in size. Hamsters lose weight during the autumn months in anticipation of winter. This occurs even when hamsters are kept as pets and is related to an increase in exercise.

Social behavior
Most hamsters are strictly solitary. If housed together, acute and chronic stress might occur, and they might fight fiercely, sometimes fatally. Dwarf hamster species might tolerate siblings or same-gender unrelated hamsters if introduced at an early enough age, but this cannot be guaranteed. Hamsters communicate through body language to one another and even to their owner. They communicate by sending a specific scent using their scent glands and also show body language to express how they are feeling.

Chronobiology
Hamsters can be described as nocturnal or crepuscular (active mostly at dawn and dusk). Khunen writes, "Hamsters are nocturnal rodents who are active during the night", but others have written that because hamsters live underground during most of the day, only leaving their burrows for about an hour before sundown and then returning when it gets dark, their behavior is primarily crepuscular. Fritzsche indicated although some species have been observed to show more nocturnal activity than others, they are all primarily crepuscular.

In the wild Syrian hamsters can hibernate and allow their body temperature to fall close to ambient temperature. This kind of thermoregulation diminishes the metabolic rate to about 5% and helps the animal to considerably reduce the need for food during the winter. Hibernation can last up to one week but more commonly last 2–3 days. When kept as house pets the Syrian hamster does not hibernate.

Burrowing behavior
All hamsters are excellent diggers, constructing burrows with one or more entrances, with galleries connected to chambers for nesting, food storage, and other activities. They use their fore- and hindlegs, as well as their snouts and teeth, for digging. In the wild, the burrow buffers extreme ambient temperatures, offers relatively stable climatic conditions, and protects against predators. Syrian hamsters dig their burrows generally at a depth of 70 cm. A burrow includes a steep entrance pipe (4 - 5 cm in diameter), a nesting and a hoarding chamber and a blind-ending branch for urination. Laboratory hamsters have not lost their ability to dig burrows; in fact, they will do this with great vigor and skill if they are provided with the appropriate substrate.

Wild hamsters will also appropriate tunnels made by other mammals; the Djungarian hamster, for instance, uses paths and burrows of the pika.

Fertility
Hamsters become fertile at different ages depending on their species. Both Syrian and Russian hamsters mature quickly and can begin reproducing at a young age (4–5 weeks), whereas Chinese hamsters will usually begin reproducing at two to three months of age, and Roborovskis at three to four months of age. The female's reproductive life lasts about 18 months, but male hamsters remain fertile much longer. Females are in estrus about every four days, which is indicated by a reddening of genital areas, a musky smell, and a hissing, squeaking vocalisation she will emit if she believes a male is nearby.

When seen from above, a sexually mature female hamster has a trim tail line; a male's tail line bulges on both sides. This might not be very visible in all species. Male hamsters typically have very large testes in relation to their body size. Before sexual maturity occurs, it is more difficult to determine a young hamster's sex. When examined, female hamsters have their anal and genital openings close together, whereas males have these two holes farther apart (the penis is usually withdrawn into the coat and thus appears as a hole or pink pimple).

Gestation and fecundity
Syrian hamsters are seasonal breeders and will produce several litters a year with several pups in each litter. The breeding season is from April to October in the Northern Hemisphere, with two to five litters of one to 13 young being born after a gestation period of 16 to 23 days. Dwarf hamsters breed all through the year. Gestation lasts 16 to 18 days for Syrian hamsters, 18 to 21 days for Russian hamsters, 21 to 23 days for Chinese hamsters and 23 to 30 for Roborovski hamsters. The average litter size for Syrian hamsters is about seven pups, but can be as great as 24, which is the maximum number of pups that can be contained in the uterus. Campbell's dwarf hamsters tend to have four to eight pups in a litter, but can have up to 13. Winter white hamsters tend to have slightly smaller litters, as do Chinese and Roborovski hamsters.

Intersexual aggression and cannibalism
Female Chinese and Syrian hamsters are known for being aggressive toward males if kept together for too long after mating. In some cases, male hamsters can die after being attacked by a female. If breeding hamsters, separation of the pair after mating is recommended, or they will attack each other.

Female hamsters are also particularly sensitive to disturbances while giving birth, and may even eat their own young if they think they are in danger, although sometimes they are just carrying the pups in their cheek pouches. If captive female hamsters are left for extended periods (three weeks or more) with their litter, they may cannibalize the litter, so the litter must be removed by the time the young can feed and drink independently.

Weaning
Hamsters are born hairless and blind in a nest the mother will have prepared in advance. After one week, they begin to explore outside the nest. Hamsters are capable of producing litters every month. Hamsters can be bred after they are three weeks old. It may be hard for the babies to not rely on their mother for nursing during this time, so it is important that they are supplied with food to make the transition from nursing to eating on their own easier. After the hamsters reach three weeks of age they are considered mature.

Longevity
Syrian hamsters typically live no more than two to three years in captivity, and less in the wild. Russian hamsters (Campbell's and Djungarian) live about two to four years in captivity, and Chinese hamsters $2 1/2$–3 years. The smaller Roborovski hamster often lives to three years in captivity.

Hamsters as pets

The best-known species of hamster is the golden or Syrian hamster (Mesocricetus auratus), which is the type most commonly kept as pets. There are numerous Syrian hamster variations including long-haired varieties and different colors. British zoologist Leonard Goodwin claimed most hamsters kept in the United Kingdom were descended from the colony he introduced for medical research purposes during the Second World War. Hamsters were domesticated and kept as pets in the United States at least as early as 1942. Other hamsters commonly kept as pets are the three species of dwarf hamster. Campbell's dwarf hamster (Phodopus campbelli) is the most common—they are also sometimes called "Russian dwarfs"; however, many hamsters are from Russia, so this ambiguous name does not distinguish them from other species appropriately. The coat of the winter white dwarf hamster (Phodopus sungorus) turns almost white during winter (when the hours of daylight decrease). The Roborovski hamster (Phodopus roborovskii) is extremely small and fast, making it difficult to keep as a pet.

Hamster shows
A hamster show is an event in which people gather hamsters to judge them against each other. Hamster shows are also places where people share their enthusiasm for hamsters among attendees. Hamster shows feature an exhibition of the hamsters participating in the judging.

The judging of hamsters usually includes a goal of promoting hamsters which conform to natural or established varieties of hamsters. By awarding hamsters which match standard hamster types, hamster shows encourage planned and careful hamster breeding.

Owner activism
When the first reported case of animal-to-human transmission of SARS-CoV-2 in Hong Kong took place via imported pet hamsters, researchers expressed difficulty in identifying some of the viral mutations within a global genomic data bank, leading city authorities to announce a mass cull of all hamsters purchased after December 22, 2021, which would affect roughly 2,000 animals. After the government 'strongly encouraged' citizens to turn in their pets, approximately 3,000 people joined underground activities to promote the adoption of abandoned hamsters throughout the city and to maintain pet ownership via methods such as the forgery of pet store purchase receipts. Some activists attempted to intercept owners who were on their way to turn in pet hamsters and encourage them to choose adoption instead, which the government subsequently warned would be subject to police action.

Hamsters as lab animals
The extracted cells of babies' kidneys and adults' ovaries are used to study cholesterol synthesis.

Similar animals
Some similar rodents sometimes called "hamsters" are not currently classified in the hamster subfamily Cricetinae. These include the maned hamster, or crested hamster, which is really the maned rat (Lophiomys imhausi). Others are the mouse-like hamsters (Calomyscus spp.), and the white-tailed rat (Mystromys albicaudatus).

title: Hamster