Text by our correspondent from Didim, Jay Jean Jackson. It's from her upcoming book "Miletus and the Sacred Way to the Oracle - a Pilgrim's Journey"

Author's comment: In this chapter of my book about the Sacred Way, I have recreated the annual pilgrimage along the Sacred Way from Miletus to the Temple of Apollo in Didyma, keeping it as authentic as possible. However, I have also used some artistic license, hoping to bring it to life in my readers' minds.

The crowds leave the Delphinium and begin their journey through the city. The Pilgrims have travelled here from all over the Hellenistic world, to celebrate and honour their gods. In some places, the road is 15 meters wide to accommodate such a massive crowd. The procession to the oracle is finally underway, and the atmosphere is electric with excitement and anticipation.

It is late afternoon, and the day is slightly overcast with a gentle breeze. The setting sun breaks through the clouds, warming the air. The varied temperatures of springtime are a combination of the sweltering heat of the summer to come, and the last chill of winter.

The rhythmic footfall sounds like thunder as the 1000s of pilgrims begin their slow march towards the edge of the city, some have not seen each other for a year or more, so there is much to catch up on.

The molpoi guide the procession, singing hymns (paeans). They are followed by the Onitadai, who lead their animals, some are adorned with ribbons and wreaths on their brow, others have gilded horns. The rest of the procession is made up of the six Milesian tribes, accompanied by their slaves. Other visitors have arrived from the nearby cities of Priene and Ephesus, some are visiting from nearby islands, but many have travelled from much further places around the Aegean and Mediterranean.

It is a short walk through the polis (city) and does not take long to arrive at the first stop, the sacred gate. This is where Hecate, the goddess of crossroads and gateways, will be honoured. Her name means "worker from afar," (hekaos). She is the protector of the city, keeping it safe from evil spirits and the restless dead. The deceased of Miletus are not buried in the city but outside the gates along roadsides, including the sacred way. This ensures they are not forgotten, as they are frequently seen by passers-by. Hecate is also the Goddess of witchcraft, magic, sorcery, the night, and the moon. Her own cult is celebrated every new moon when the sky is at its darkest.

With her three heads, Hecate can see in all directions and keep a close watch over the city, she also has power over the earth sea and sky, which she inherited from her parents, Titans, Perses, and Asteria.

By the time all the crowds arrive at Hecate's shrine, the sun has set and there is a cold chill in the air. Many participants are discussing her and some of the mythological stories that surround her.

She is often depicted holding keys and torches, enabling her to walk between the different realms of earth and the underworld. It was Hecate who heard Persephone, the goddess of nature, cry out when she was abducted by Hades, the God of the dead and king of the underworld. In the springtime, Hecate unlocks the gate to hell, leading the way with her asphodel torches to accompany Persephone on her return journey to earth, enabling her to rejuvenate nature, after the bleak, barren winter. However, Persephone is forced to return to Hades and the underworld each autumn.

Hecate is often accompanied by two animal familiars; one is a black dog which is said to be a metamorphosis of Queen Hecuba of Troy and wife of Priam. After Troy was destroyed at the end of the war, Hecuba threw herself into the sea. Hecate took pity on her and transformed her into a black dog who is now her faithful companion. Her second animal familiar is a polecat, or weasel. A witch named Gale who was a talented herbalist had offended Hecate, she was a woman of extreme lust and had unnatural sexual desires, so as punishment Hecate transformed her into a polecat. Of course, as with most Greek myths there are variations to these stories.

The crowds fall silent as they gather at the sacred gate and the rituals to Hecate begin. This silence is necessary to avoid attracting unwanted spirits and no one wants to dishonour this or any other god or goddess, which would result in a life of eternal punishment.

Sacred black cubic stones (called Baetylus or gulloi) are carried by Milesian priests and placed at the gates of Miletus and the Apollo Temple, they are covered in wreaths and doused with wine in honour of her, holy songs (paeans) are sung. The spirituality shared by the thousands of onlookers in peaceful harmony is sublime.

The altar fire is lit, masking the metallic odour of the sacrifice. Incense of myrrh and frankincense is burnt, filling the air with a sweet aroma. The meat is then apportioned. The sacred parts are covered in fat and burned on the altar fire; the smoke is believed to convey the offering to the Goddess.

The priests then receive their share, with the best parts of the animal divided between them, as compensation for their services. The rest of the meat is boiled and roasted before being distributed among the participants. An immense communal feast, with more songs and dancing, is celebrated by the participants. No part is wasted, the Onitadai will receive the hide for their services, or it will be sold to tanners to generate income for the Temple.

Other non-sacrificial offerings are made, which are placed on the earth at the crossroads. Once placed, the worshippers must walk away and not look back, as this is thought to invite angry spirits. Symbolic items such as keys, iron, obsidian, and graveyard dirt are donated. Other gifts include cakes, wine, milk and honey, plants, herbs, and lavender. Hecate will bestow good fortune, wealth, and wisdom on those she favours and withhold it from the ones she considers as unworthy.

With the night now fallen, the pilgrims retire. They will be continuing their journey when the dawn breaks to the second stop at Dynamis where the magistrates will be honoured.