Hecate occupies a distinctive and contested position within the depth-psychology corpus. She is most fully elaborated in the collaborative work of Jung and Kerényi on the Eleusinian mysteries, where she emerges as a third term in the Demeter-Kore-Hecate triad—an archaic figure who precedes the Olympian order, retains sovereignty over earth, heaven, and sea, and mediates between the luminous world of the mother-goddess and the chthonic world of death and witchcraft. Kerényi and Jung read her as the lunar aspect of the Demeter world: ambiguous, encompassing both maternal solicitude and the obscenity of ghosts and magic. Jung himself, in Symbols of Transformation, links her cave of 365 steps to the archetype of the ‘subterranean mother of death,’ a spook-goddess of night, nightmare, and the uncanny. Von Franz recovers her from the Greek magical papyri as the ‘three-formed’ conjured in love-magic, connecting her to chthonic daimonic power. Rohde traces her in ancient ritual as dwelling at the hearth of ghosts and devouring corpses. Liz Greene summarizes her as ruler of the underworld, moon goddess, mistress of witchcraft, and sender of demons. The depth-psychology corpus thus consistently treats Hecate as an archetype of threshold, liminality, and the dark feminine—indissociable from Persephone, Artemis, and Demeter, yet irreducible to any single member of that triad.