ML 23 1913 
 
 A STUDY OF THE GREEK 
 PRIESTESS 
 
 By 
 Elisabeth Sinclair Holderman 
 
 Berea College (Kentucky) 
 
 C LIM • t^ 
 
 *9*3 
 
A STUDY OF THE GREEK 
 PRIESTESS 
 
 A THESIS SUBMITTED TO THE FACULTY OF THE DEPARTMENT 
 
 OF LITERATURE, SCIENCE, AND THE ARTS OF THE 
 
 UNIVERSITY OF MICHIGAN FOR THE DEGREE 
 
 OF DOCTOR OF PHILOSOPHY 
 
 By 
 Elisabeth Sinclair Holderman 
 
 , j '*\ \ '■' ', 
 
 1913 
 
td A, < I ^ 
 
 P7tf(v 
 
 Published June 1913 
 
 Composed and Printed By 
 
 The University of Chicago Press 
 
 Chicago, Illinois, U.S.A. 
 
BIBLIOGRAPHY 
 
 Adrian: Die Priesterinnen der Griechen. Frankfurt, 1822. 
 
 Back: De Graecorum Caerimoniis in quibus Homines Deorum vice fungebatur. 
 
 Berlin, 1883. 
 Bouche-Leclerq: Histoire de la Divination dans VAntiquite'. Paris, 1879-82. 
 Buresch: Klaros. Untersuchungen zum Orakelwesen. Leipzig, 1889. 
 Curtius: Das Priestertum bei den Hellenen, Alter turn und Gegenwart. Berlin, 
 
 1882. 
 Farnell: Cults oj the Greek States. Oxford, 1 896-1 909. 
 Farnell: "Sociological Hypotheses concerning the Position of Women in 
 
 Ancient Religion," in Archiv f. Religionswissenschqft. Leipzig, Vol. VII 
 
 (1904). 
 Fehrle: Die Kultische Keuschheit im Alter turn. Giessen, 1910. 
 Foucart: Les Grands Mysteres d'Eleusis. Paris, 1900. 
 Frazer: The Golden Bough. London, 191 1. 
 
 Harrison: Prolegomena to the Study of Greek Religion. Cambridge, 1903. 
 Heimbrod: De Alheniensium Sacerdotibus. Gleiwitz, 1854. 
 Heller: De Cariae Lydiaeque Sacerdotibus. Leipzig; reprint from Fleck. 
 
 Suppl., XVIII, 1891. 
 Herbrecht: De Sacerdotii apud Graecos Emptione, Venditione. Berlin, 1885. 
 Hermann: Lehrbuch der griechischen Antiquitaten, II, Gottesdienstliche Alter- 
 
 tumer. Freiburg, 1846. 
 Hewitt : ' ' Major Restrictions on Access to Greek Temples, ' ' TA PA . Boston , 
 
 1909. 
 Kreuser: Der Hellenen Priesterstaat. Mainz, 1822. 
 Lehmann: Quaestiones Sacerdotales. Konigsberg, 1888. 
 Martha: Les Sacerdoces Atheniens. Paris, 1882. 
 Mommsen A.: Feste der Stadt Athen im Altertum. Leipzig, 1898. 
 Nilsson : Griechische Feste von religibser Bedeutung mit A usschluss der A ttischen. 
 
 Leipzig, 1906. 
 Otto: Priester und Tempel im Hellenistischen Aegypten. Leipzig-Berlin, 
 
 1905-1908. • 
 
 Rohde: Psyche 4 . Tubingen, 1907. 
 Schomann: Griechische Altertumer*. Berlin, 1902. 
 Seeck: "Die Bildung der griechischen Religion," in Neue Jahrb. f. Klass. Alt. 
 
 u. Pad. Leipzig, 1899. 
 Showerman: The Great Mother of the Gods. Madison, 1901. 
 Stengel: Opferbrauche der Griechen. Leipzig-Berlin, 1910. 
 Stengel: Die Griechischen Kultusaltertiimer. Munich, 1898. 
 Wachter: Reinheitsvorschriften im griechischen Kult. Giessen, 19 10. 
 
 282297 
 
CONTENTS 
 
 PAGE 
 
 Introduction i 
 
 Chapter I. Patriarchal Worship 3 
 
 Chapter II. Sex Resemblance in Divinity and Ministrant .... 7 
 
 Chapter III. Interpretation of the Custom 25 
 
 Appendix. List of Priestesses and Priests 32 
 
INTRODUCTION 
 
 Writers upon the subject of religious antiquities have long recog- 
 nized that, according to Greek custom, gods were usually served by 
 priests while goddesses were attended by priestesses. The statement 
 of Fairbanks is as complete as any: "The choice of a priest must con- 
 form to conditions which differed with each shrine. Ordinarily the 
 gods were served by men and the goddesses by women, but the opposite 
 was not rare, as at Tegea where a boy was priest of Athena, and at Thes- 
 piae where the priestess of Heracles was a young woman." 1 Schomann's 
 words are to the same effect: " Einige Priesterthumer wurden von Man- 
 nern, andere von Frauen bekleidet, und bei manchen Tempeln gab es 
 Priester und Priesterinnen neben einander. Ohne Zweifel beruhten die 
 Bestimmungen hieriiber auf bestimmten Griinden, die wir aber nach- 
 zuweisen nicht im Stande sind. Wenn sich auch annehmen lasst, dass 
 in der Regel das Priesterthum der mannlichen Gottheiten von Mannern, 
 das der weiblichen von Weibern bekleidet worden sei, so litt doch diese 
 Regel manche Ausnahme." 2 Stengel says the same: "In vielen Heilig- 
 tiimern bekleidete eine Frau das Priesterthum, an andern gab es Priester 
 und Priesterinnen neben einander. Nicht selten wurde das Priesterthum 
 eines Gottes von einer Frau und umgekehrt einer Gottin von einem Mann 
 verwaltet." 3 Adrian, in a treatise upon Greek priestesses, barely touches 
 upon the point. 4 
 
 Farnell has several times considered the subject. In discussing the 
 impress which the matriarchal system left upon ancient religion, he 
 briefly touches upon the priestesses of male and female divinities, 5 and 
 also upon the male ministrants of female divinities, 6 illustrating each 
 case by a few examples. He then says: " But in the Greek and Roman 
 religions, the rule generally held, though with many exceptions, that the 
 god desired the priest, the goddess the priestess." 7 Elsewhere he has 
 
 1 Handbook of Greek Religion, p. 78. 
 
 2 Schomann-Lipsius, Griech. Alterth. 4 , II, p. 440. 
 
 3 Griech. Kultusalt., p. 34, § 18. 
 
 4 Die Priesterinnen der Griechen. 
 
 5 " Sociological Hypotheses concerning the Position of Women in Ancient 
 Religion," Archiv f. Religionswiss., VII (1904), pp. 73-74. 
 6 Ibid., pp. 77-78. t Ibid., p. 79. 
 
 1 
 
2 A STUDY OF THE GREEK PRIESTESS 
 
 frequently made the same generalization. 1 Farnell has also suggested in 
 a cursory way some possible explanations of the exceptions to the rule. 2 
 The purpose of this treatise is to consider more fully the custom of 
 having resemblance in sex between divinity and priesthood, and to show 
 by detailed evidence to what extent such a custom prevailed among 
 the Greeks and upon what underlying principles it was based. 
 
 1 Cults of the Greek States, I, p. 320: "As a rule, the Greek goddess was served by- 
 priestesses and worshipped with the sacrifice of female victims; but in the ritual of 
 Athena, as of Aphrodite, we find not infrequently the male victim and the priest." 
 Ibid., IV, p. 33 (speaking of the priestess of Poseidon at Thebes) : " Certainly this is a 
 singular exception to the usual rule of Greek ritual that a male deity should be served 
 by a male ministrant." Cf. ibid., IV, p. 223. 
 
 2 Archiv f. Religionswiss., VII (1904), p. 81. 
 
CHAPTER I 
 
 PATRIARCHAL WORSHIP 
 
 Worship in ancient Greece was sometimes conducted by the father 
 on behalf of his household, by the king for his people, and by the magis- 
 trate for the state. When father, king, or magistrate performed this 
 sacred duty, he sacrificed to any divinity, whether god or goddess, as 
 occasion demanded. On the other hand, worship was very often con- 
 ducted by a priestly minister who was connected with a temple and was 
 chosen for the service of a particular divinity. 
 
 The Homeric account of the sacrifice performed by Nestor portrays 
 clearly the patriarchal custom of sacrifice by the father. On the day 
 after the arrival of Telemachus, Nestor and his family offered a sacrifice 
 to Athena. 1 The sons were bidden by their father to make the necessary 
 preparations. When this had been done, Nestor washed his hands and 
 after praying earnestly, cast the forelock of the victim into the fire. 
 One of his sons, who stood near, then struck the victim, while the women 
 of the family raised their voices in a cry. When the sons had finished the 
 slaughter, the aged hero burned the parts assigned to the gods and poured 
 a libation. Then the youths cooked the remainder of the victim and 
 all shared in the feast. 
 
 Such a sacrifice was similar in form to that performed by the priest 
 and his temple assistants, 2 but in the present instance all was done by 
 members of the family. Nestor, like the priest, performed the essential 
 offices, the prayer, the consecration of the victim, and the burning of 
 certain parts, while the women merely raised a cry at the time of the 
 slaughter. It is worthy of notice ( i ) that the patriarch Nestor performed 
 sacrifice to Athena without a priest or a priestess, (2) that the women of 
 Nestor's household were not needed except for a very minor service. 
 
 Likewise Odysseus sacrificed to the Nymphs at Ithaca, 3 Alcinous 
 to Zeus, 4 and Peleus to Zeus. 5 Penelope, in the absence of her lord, 
 went to the upper chamber to pray, taking a basket of barley groats. 6 
 This is the one passage in Homer in which a woman is represented as 
 
 1 Od. Ill, 418 ff. 
 
 2 Stengel, Griech. Kultusalt., pp. 97-103. 
 
 3 Od. XIII, 349 f . s //. XI, 772 ff. 
 * Ibid., 24 f. 6 Od. TV, 759 ff. 
 
 3 
 
4 A STUDY OF THE GREEK PRIESTESS 
 
 taking an active part in the household sacrifice, which is here very simple 
 and private, and conducted in the absence of Odysseus. 
 
 In Homeric days, as the father sacrificed for his family, so did the 
 king for his people, whether to god or to goddess. While Agamemnon 
 sacrificed and prayed to Zeus, 1 he was eager also to offer hecatombs to 
 appease Athena. 2 Oeneus failed to sacrifice to Artemis in his great 
 offering, thus incurring the anger of the goddess. 3 Yet there were both 
 priests and priestesses in those days, for example, Theano, priestess of 
 Athena/ Chryses, priest of Apollo, 5 Onetor, of Zeus, 6 Dolopion, of 
 Scamandrus, 7 and Dares of Hephaestus. 8 
 
 Later evidence corroborates these inferences from Homer. Aristotle 
 says that the kings were leaders in war, decided cases at law, and had 
 charge of those sacrifices which were not in the hands of priests. 9 The 
 chorus of Aeschylus' Suppliants regarded the king as ruler over the altar 
 of the land. 10 Agamemnon performed sacrifice to Artemis," and Pelias 
 sacrificed to Poseidon and other divinities, accidentally overlooking 
 Hera. 12 On the other hand, while Agamemnon was absent, Clytaem- 
 nestra sacrificed upon the altars of the city after the beacon signal had 
 announced the fall of Troy. 13 The custom still remained in Sparta during 
 historic days, for the king sacrificed to god and to goddess alike, to 
 Athena 14 or to the Muses, 15 as the situation required. 
 
 But the patriarchal lord not only sacrificed freely to any divinity, 
 but also sometimes assumed the charge of a particular cult. This 
 might be the cult of a god or of a goddess. As Anius was rex hominum 
 Phoebique sacerdos, 16 so Cinyras was king and priest of Aphrodite. 17 The 
 descendants of Codrus controlled the cult of Demeter at Ephesus, 18 and 
 the sanctuary of Demeter Thesmophoros at Thebes had once been the 
 house of Cadmus and his descendants. 19 At the death of Pandion, his 
 sons divided the paternal estate. Erechtheus took the kingship, while 
 
 1 II. II, 402 ff.; VII, 314 ff. « Ibid., XVI, 604 f. 
 
 * Od. Ill, 143 ff. » Ibid., V, 77 f. 
 ill. IX, 536. *Ibid., V, gi. 
 
 * Ibid., VI, 298 ff. » Pol. 1285ft, 11- 9-ii, 22-23. 
 slbid., I, 11, 370. I0 Suppl. 372. 
 
 " Aesch. Ag. 201 f., 224 ff.; Eurip. Iph. Aid. 673, moff. 
 
 " Apoll. Rhod. I, 13 f . l6 Verg. Aen. Ill, 80. 
 
 ■» Aesch. Ag. 262, 596 ff. 1 Pind. Pytk. 2, 24 ff. and schol. 
 
 ^Xen. De Repub. Lac. 13, 2. l8 Strabo XIV, 1, 3 (633). 
 
 'sPlut. Vil. Lye. 21; Inst. Lac. 16. J »Paus. IX. 16, 5. 
 
PATRIARCHAL WORSHIP 5 
 
 Butes took the priesthood of Athena and of Poseidon. 1 A part of the 
 palace at Cnossus was devoted to sacred purposes. Evans says that 
 there was probably a sacerdotal as well as a royal side to the Minoan 
 dynasts of Cnossus: "It would seem that there were here, as in early 
 Anatolia, Priest-kings; and the old tradition that made Minos son 
 and 'Companion' of Zeus, .... is once more seen to have a basis 
 in fact." 2 The divinity worshiped was a goddess. 3 In historic days 
 the same custom was practiced by Xenophon, who bought a piece 
 of ground and erected a shrine after the pattern of that in Ephesus. 
 Year after year he sacrificed to Artemis at this shrine. 4 Hiero of 
 Syracuse was a hereditary priest of Demeter and Kore. 5 It is evi- 
 dent, then, that when the great lord acted also as priest, he might 
 attend a god or a goddess. His patria potestas predominated over 
 any sex distinctions. 
 
 As the power of the kings declined, they were sometimes left only 
 the right to preside over public sacrifice. 6 This sacred office finally 
 devolved upon civil magistrates, who often retained the old royal title. 7 
 Such was the Athenian apx<»v /foo-iXeus 8 who, as the name indicates, 
 was a magistrate who kept some of the functions of the ancient king. 
 He was attached to no shrine, but had general charge of religious affairs, 
 his duties being largely administrative and judicial. 9 He performed all 
 ancestral sacrifices, however, 10 and his wife, as queen (cikotws ftaaCXiwa 
 ov<ra), carried out certain sacred mysteries." In the ceremony of the 
 sacred marriage she acted, not as a priestess, but as the hereditary queen 
 of the city. The archon basileus and the basilinna executed their holy 
 offices because of a quasi-royal authority, not because of any other 
 special qualification. There is no evidence whatever that the archon 
 basileus attended the gods, while the basilinna served the goddesses o/ 
 of the state, but rather that the husband and the wife each performed 
 different offices for the same divinities. 
 
 But the archon basileus was not the only magistrate who sacrificed 
 for Athen\ The prytanes 12 sacrificed now to Magna Mater 13 and now 
 
 1 Apollod. Bibl. Ill, 196. 3 Ibid., LX, p. 37. 
 
 3 BSA , IX, p. 38. 4 Xen. Anab. V, 3, 7 ff • 
 
 s Schol. Pind. 01. 6, 158; cf. Hdt. VII, 153-54. 
 
 6 Aristot. Pol. 1285ft, U- 9 -II > 16-17. 7 Ibid., 1322b, 11. 29 ff. 
 
 8 Aristot. Const. 3, 57; Plut. Quaest. Rom. 63. 'Aristot. Const. 57. 
 
 10 Ibid., Plato. Pol. 290c; Lysias 6, 4. "Demosth. 59, 74 ff. 
 
 " See Frazer, Jour, of Philol., XIV, 147 ff *» Theophr. VII, 11. 39 f. 
 
6 A STUDY OF THE GREEK PRIESTESS 
 
 to Artemis Boulaia. 1 So the polemarch sacrificed to Artemis Agrotera 
 and Enyalios. 2 At Cos, in the great tribal sacrifice at which the priest 
 of Zeus and the Upoiroioi assisted, the ye/>ea<£opos /Jao-iAcW performed 
 the sacrifice to Hestia on behalf of the community. 3 So at Ilium the 
 prytanes joined with the priestess and the itpovoftoi in prayer to 
 Athena. 4 
 
 From this brief review it is fair to conclude that those persons who 
 sacrificed by reason of some form of patriarchal authority, performed 
 sacrifice both to gods and to goddesses. It was left for temple-worship 
 to develop the distinction that a woman should have charge of the cult of 
 a goddess. 
 
 1 IG, II, i, 392, 11. 14 ff. 1 Paton-Hicks, 37, 11. 20-21. 
 
 2 Aristot. Const. 58; Pollux VIII, 91. 4 Michel, 525, 11. 20-21, 28-29. 
 
CHAPTER II 
 
 SEX RESEMBLANCE IN DIVINITY AND MINISTRANT 
 
 In temple- worship, since the sacrifice was offered, not by the father, 
 nor by the king, but by a special minister who was chiefly devoted to 
 the service of the divinity, an excellent opportunity was afforded for 
 peculiar customs and fine distinctions to grow up. The customs differed 
 somewhat in various localities, inasmuch as they were not controlled 
 by any common ecclesiastical leader or synod. Yet there were certain 
 general practices which sprang from a common attitude of the Greeks 
 in matters of cult. For example, the temple of a goddess was very often 
 in charge of a priestess. The number of exceptions, however, shows that 
 this was not a fixed rule. There were other influences at work which 
 caused frequent deviation from such a principle. 
 
 In the Appendix, a record may be found of priests and priestesses, 
 classified according to the divinity whom each served. It is not claimed 
 that this account is complete, but they were all that could be found in the 
 material available to the writer. Furthermore, while many questionable 
 cases have been included in the lists for the sake of reference, they have 
 ,been carefully bracketed, and none have been counted in the sum total but 
 those supported by sound evidence. As editors have supplied the word 
 priestess rather than priest in many inscriptions simply because of the 
 general idea that a priestess ordinarily served a goddess, great care has 
 been taken to exclude all such cases from the total, even though the 
 restoration might seem reasonable. Again, in no case has a priestess 
 been included in the list unless the name or at least the sex of the divinity, 
 and the exact location of the cult have been determined with reasonable 
 certainty. 
 
 The lists comprise only attendants of the first rank such as the 
 UpeTs and the Upeuu, whose duty was sacrifice and prayer. 1 Besides 
 these, there were various subordinate attendants, e.g., v<pUpeuu, veu>Kopoi } 
 £axopot., UpoOvrai, Kavrj<j>6poi, and \ovTpo<p6pot, who do not concern this 
 discussion, because they were devoted to a special service in the 
 temple, as the name of each indicates. The nature of that service to a 
 great extent must have determined of what sex the attendant should be. 
 Men were most suitable for treasurers and butchers, while women natu- 
 
 1 Stengel, Griech. Kultusalt., p. 31, § 15. 
 
 7 
 
8 A STUDY OF THE GREEK PRIESTESS 
 
 rally were the basket-bearers and the weavers of a cult. An exception 
 has been made in regard to some cults of Asia Minor. Often a man 
 and his wife or daughter held the priesthood jointly, the priest being in 
 charge of the general service of the god, while his female associate per- 
 formed some elaborate and important liturgy from which she derived her 
 title. In such cases, each being noted in its place, the woman was not a 
 young helper but an adult priestess with special functions. The reason- 
 ableness of making such an exception is assured by the fact that some- 
 times such a special priestess was also a high-priestess under the Roman 
 imperial system. 1 
 
 From the fragmentary record in the Appendix, at least some idea 
 can be gained of the relative number of priestesses and priests in the 
 service of god and goddess: 171 cases are recorded in which the cult of 
 a goddess was in charge of a priestess, 177 cases in which it was served 
 by a priest, and 31 cases in which a priest and a priestess were in attend- 
 ance. On the other hand, 28 cases are found in which the worship of a 
 god was in charge of a priestess, and 20 cases in which it was conducted 
 by a priest and a priestess. Those cults which were attended by a priest 
 and a priestess comprise two classes, (1) those in which a man and a 
 woman served simultaneously, as at Eleusis, (2) those in which they may 
 or may not have served at the same time, as in the cult of Artemis 
 Patriotis in Helos. But such cases do not affect the ratio of priestesses 
 to priests and therefore all cults in which there was a priest and a priestess 
 have been entirely excluded from the tables at the end of the Appendix. 
 
 Furthermore, those cults of o-v/x/Sw/aoi OtoL (marked by an asterisk 
 in the Appendix) in which the sex of the attendant was the same as that 
 of the most important divinity in the cult, might well be excluded from 
 the sum total. When two or more divinities were worshiped at one shrine 
 there was occasionally an attendant for each of the gods, as at Didyma, 
 where there was a male irpo<j>^Trjs for Apollo and a female Kavr)<f>6po<i 
 for Artemis. 2 Sometimes, especially in Asia Minor, there was a sacer- 
 dotal pair neither of whom was limited to the service of either the god or 
 the goddess exclusively, as in the cult of Zeus and Hera at Panamara. 3 
 But as a rule, the two deities were really arvfifiw/ioi $coi with a common 
 priesthood which might be held by a man or a woman, according to the 
 sex of the most prominent deity of the group. 
 
 1 As at Aphrodisias, CIG, II, 2822. 
 
 2 Rev. d. PhiloL, XXIII (1899), p. 314, No. 31; p. 315, No. 32; p. 319, No. 36; 
 Ber. d. Kgl. Preuss. Akad. d. Wiss. (Berlin), 1904, p. 87, Nos. 1-2. 
 
 J BCH, XXVIII (1904), pp. 238 ff., Nos. 42 ff. 
 
SEX RESEMBLANCE IN DIVINITY AND MINISTRANT 9 
 
 Two divinities worshiped together were rarely of equal importance. 
 The formal cult name used in inscriptions generally gave precedence to 
 the name of the leading divinity, as one might expect. The importance 
 of the first named is seen also in the fact that the priest of the avpfiufioi 
 OeoC was often designated simply as a priest of the first named of the 
 group. So the priest of Asclepius and Hygieia in Athens 1 and in Tenos* 
 was sometimes called the priest of Asclepius, and the priest of Apollo 
 Erethimios and Artemis in Camirus was called the priest of Apollo. 3 
 
 The Lindian cult of Athena Lindia and Zeus Polieus corroborates 
 this hypothesis in a curious way, although the priesthood was held by 
 a man, contrary to what might be expected. In this cult, in which 
 Athena was the leading divinity, 4 the priest was often called simply 
 the priest of Athena 5 and the goddess was always named first of the 
 divine pair. 6 
 
 Each of the following cults of o-uft/Soytoi Otot was attended by a priest: 
 
 Ares Enyalios, Enyo, and Zeus Geleon: Athens. 7 
 
 Apollo and Artemis: Camirus, 8 Erythrae, 9 Hyampolis, 10 Mylasa." 
 
 Apollo and the Azesian goddesses: Epidaurus. 12 
 
 Asclepius and Hygieia: Athens, 13 Gythium, 14 Haleis, 15 Melos, 16 
 Piraeus, 17 Rhodiopolis, 18 Stratonicea, 19 Tenos. 20 
 
 Poseidon and Amphitrite: Syros, 21 Tenos. 22 
 
 '/G, II, i, 373ft; 111,1,287. 
 
 1 Muste Beige, XI (1907), pp. 15 f., No. 30, 11. 7-9, 16, 32-34, 42; VII (1904), 
 pp. 89 f., No. si, 11. 12-16. 
 
 >IG, XII, 1, 730; cf. ibid., 732, 786. 
 
 < Hdt. II, 182; Diod. Sic. V, 58; cf. P-W, II, 1979, 11. 50 ff. 
 
 */G. XII, 1, 761, 11. 48-49; 762, B, 1. 2; ci.ibid., 778. 
 
 6 Ibid., 768 ff. » SIC, 600, 11. 19 ff. 
 
 'Ibid., Ill, 1, 2, 1. 5. »/G, IX, 1, 87, 11. 11-18. 
 
 • Ibid., XII, 1, 786, 1. 8; cf. ibid., 732. " CIG, II, 2694, (a) 11. 12, 14, (b) 1. 2. 
 
 ■ Cawadias, Fouilles d'Epidaure, p. 46, No. 51. 
 
 13 IG, III, 1, 102a, 102ft; II, 1, 3736, 4896, 1. 9. 
 
 '< CIG, I, 1392. * IG, XII, 3, 1085. 
 
 »s Paton-Hicks, 345, 11. 14-16. * IG, II, 3, 1504. 
 
 *IGRR, III, 732-33. 
 
 * BCH, XII (1888), pp. 87 f., No. 11, 1.9. 
 
 w Muste Beige, XI (1907), pp. 15 f., No. 30, U. 7-9, 16, 32-33, 42; VIII (1904), 
 pp. 89 f., No. 21, 11. 12-16. 
 "7G, XII, 5,672. 
 "Ibid., XII, 5, 925; cf. ibid., 948. 
 
IO A STUDY OF THE GREEK PRIESTESS 
 
 Zeus and Athena: Athens (2), 1 Delos (3),* Erythrae (2).' 
 
 Zeus and Hera: Gortyn, 4 Mylasa, s Pontoreia. 6 
 
 Zeus, Hera, and Athena: Aegaeae. 7 
 
 Zeus, Hera, and Poseidon: Aegiale. 8 
 
 Zeus and Dione: Termessus. 9 
 
 Zeus, Helios, and Selene: Gythium. 10 
 
 Zeus and Tyche: Mylasa," Pogla. 12 
 
 Each of the following cults was attended by a priestess: 
 
 Cybele and Apollo : Nicaea. 13 
 
 Demeter and Dionysus: Larisa. 14 
 
 Demeter, Kore, and Despotes: Larisa. 15 
 
 Hera and Zeus: Pergamum. 16 
 
 In each of these cases, the sex of the attendant agreed with that of 
 the first named and most important deity of the group. 
 
 To be sure, there were a few instances which did not show such agree- 
 ment, among the most important of which were the Rhodian cults. 17 
 These were doubtless influenced by the strong cult of Athena and Zeus 
 at Lindus. The priesthood of the great Lindian cult was probably 
 affected by the influence of Asia Minor 18 and by close connection with the 
 civic life of the community. In the cult of Zeus, Hera, and Athena at 
 Kalynoren, 1 ' of Zeus and Hera at 01basa, 20 and of Demeter and Sabazios 
 at Aghlan, 21 there may well have been both a priest and a priestess, 
 although time has left a record of but one member of the pair. The 
 incompleteness of the evidence must always be kept in mind in a study 
 of this kind. 
 
 1 (o) Ibid., II, I, 305, 11. 11-13, 325-26; (b) ibid., Ill, 1, 272, 683. 
 
 ' (0) BCH, XXXII (1908), p. 438, 11. 10-11; Rev. Arch., XXVI (1873), p. xu, 
 No. 15; p. 113, No. 22; (b) BCH, XXXII (1908), p. 438, 11. 12-13; (c) ibid., 11. 12, 14. 
 
 J (a) SI&, 600, 11. 26 ff.; (6) ibid., 11. 68 ff., 115 ff. 
 
 4 SGDI, III, 2, 5145. I0 Ibid., I, 1392. 
 
 5 Ath. Mitt., XV (1890), p. 268, 11. 5-6. " Ibid., II, 2693c, 1. 2. 
 6 IG, XII, 1, 786, 11. 10 f. ■ IGRR, III, 407- 
 
 tIGRR, III, 925. ^ Rev. Arch.,Xll (1865), pp. 2i$L,B. 
 
 »IG, XII, 7,438. '4/c,IX, 2,573- 
 
 » CIG, III, 4306m. IS Eph. Arch., 1910, p. 377, No. 24. 
 
 16 Ath. Mitt., XXXIII (1908), p. 402, No. 28. 
 
 17 Camirus, Ialysus, Rhodes, and probably Phaselis. 
 
 18 Vide, pp. 17 f. 
 
 19 Heberdey-Wilhelm, Reisen in Kilikien, p. 157, No. 264. 
 
 20 Ramsay, Cities and Bishoprics of Phrygia, I, p. 309, No. 122. 
 
 21 Sterrett, Papers of the Am. School at Athens, II, pp. 37 f., No. 37. 
 
SEX RESEMBLANCE IN DIVINITY AND MINISTRANT II 
 
 Because these exceptions were so few in number and so readily 
 accounted for, it seems fair to say that in the cults of arvp.fi<op.oi deoC the 
 sex of the priestly minister followed that of the leading deity of the cult. 
 These thirty-six cases, then, really support the principle in question, like 
 god, like priest. 
 
 A number of cases have been excluded from the sum total because 
 the word U/oevs was used with an uncertain meaning. Sometimes o 
 lepeus was simply the opposite of y Upeta, i.e., he was the male minis- 
 trant at the head of the cult. Sometimes, however, the word was used 
 in a general sense meaning " the one who held the priesthood," whether 
 man or woman, 1 and sometimes denoted any person connected with the 
 shrine, even though a subordinate. 2 
 
 The proportion of priests found in the goddess-cults of Cos is large. 
 But this is not surprising in view of the local use of the word fe/oevs. 
 There remain several long and formal lists of prescribed sacrifices for 
 various gods and goddesses, to be performed at different times of the 
 year. 3 The form of these sacrificial calendars of Cos evidently followed 
 a fixed type, giving in regular order the date, the name of the divinity, 
 the kind of victim, and then the phrase dvei Upeiis ko.1 Upa Trapex"- 
 Sometimes the phrase was added ylpy Xap.f3d.vci 6 Upcvs o-kcAt; ko.1 Sip- 
 pura. 'O iepeus in this case very likely meant nothing more than 
 "the one who holds the priesthood," like "John Doe" in English legal 
 phraseology. Unfortunately no inscription has been saved from the 
 wreck of time which records a priestess for any of the goddess-cults 
 mentioned in the sacrificial calendars. But the persistency of the 
 formal phrase makes reasonable the idea that the cults of Demeter, 4 
 of Rhea, s and of Hera, 6 may each have been served by a priestess in spite 
 of the use of the word Upevs in connection with them. 
 
 Similar in character is the explanation for the numerous priests of 
 goddesses belonging to Erythrae. An inscription is preserved which 
 records the sale of a large number of priesthoods. 7 It gives the name of 
 the divinity, the purchase price, the bonus, and the names of the pur- 
 chaser and the security for each priesthood sold, e.g., Af8e (lep^Tciai 
 is understood) \cTrpadyj\(Tav €<j>' iepoiroiov 'Hjiriyovov A^p.rjrpo'i ey K[o- 
 Xwvaijs XHHH, iirwviov AA, Tpecjaav %ip.ov, cyyuj/[T^s]Z^vis 3>i\i(Tkov. & 
 
 1 E.g., Paus. I, 22, 3; Strabo VIII, 3, 25 (350). 
 3 Athen. XIV, 655c; Plut. Vit. Them. 10. 
 
 3 Paton-Hicks, 37-40. 6 Ibid., 38, 11. 5 ff. 
 
 4 Ibid., 37, 11. 60 ff . i SIG 2 , 600. 
 
 s Ibid., 38, 11. 3 ff. * Loc. cit., 11. 63 ff. 
 
12 A STUDY OF THE GREEK PRIESTESS 
 
 The purchaser in each case was a man. 1 This does not mean neces- 
 sarily that a man was actually to perform the duties of the priest- 
 hood which he bought, as a similar inscription from Halicarnassus 
 shows. 2 In the latter case provision was made, in case a man bought the 
 priesthood, that he must furnish a priestess who fulfilled certain require- 
 ments which were enumerated in full. If a woman bought the priest- 
 hood, however, she must herself serve. 
 
 These eighteen cults of Erythrae may have been served by priests 
 or by priestesses. The inscription, although it names men as buyers, does 
 not tell anything about who really performed the duties at the shrine. 
 
 Numbers, in telling but half the truth, sometimes come close to 
 falsehood. The proportion of priestesses to priests in the goddess-cults 
 varies greatly, according as the divinities are considered separately or in 
 groups. While there are recorded 125 priestesses and 83 priests in the 
 cults of the four great Hellenic goddesses considered as a group (Athena, 
 Hera, Demeter, Artemis), there are recorded but 22 priestesses to 36 
 priests in the cults of Aphrodite and the Mother of the Gods. The 
 change in ratio is still more striking if one considers those female divinities 
 which represented ideas not fully embodied in forms which possessed 
 distinctive personality. Here one finds 5 priestesses and 34 priests. 
 In this division are included (1) those divine figures which embodied 
 an abstract idea, (2) those groups of goddesses in which the idea repre- 
 sented by the group as a whole predominated over the individuality of 
 any member of the group. 
 
 The divinities representing abstract ideas usually bore feminine 
 names. 3 This was due to the tendency of language to adopt the feminine 
 form for the abstract/ and not to anything especially feminine in the 
 nature or the function of the deity. To be sure, the feminine name 
 reacted upon the divinity and stamped it as feminine, but the name was 
 not able to create a great personal figure like Athena or Demeter. Con- 
 trast the priesthood of the divinities who were feminine mainly in name 
 (5 priestesses and 34 priests), with the priesthood of a goddess like 
 Eileithyia, who was feminine in function (5 priestesses and 1 priest). 
 
 The groups of goddesses such as the Charites and the Muses also 
 show a smaller number of priestesses (6) than of priests (10). In these 
 
 1 A certain woman, Nosso, with the consent of her icipios, bought the priesthood 
 of the Dioscuri for her minor son, loc cit., 11. 121 ff. 
 
 * SIC, 601. 
 
 3 Usener, Gottemamen, pp. 371-72, 375. 
 
 * Curtius, Grundziige d. griech. Etymol., pp. 641, 644. 
 
SEX RESEMBLANCE IN DIVINITY AND MINISTRANT 13 
 
 cases the group was the unit of worship, and the personality of the indi- 
 vidual goddess was subordinate to the idea embodied in the group as a 
 whole. The presence of a priestess in such a cult was due to the fact 
 that the composite personality of the group developed a distinctly femi- 
 nine character. 
 
 In the early days of Greece, when a great lord held a local cult under 
 his patronage, he sometimes made his wife or his daughter priestess in 
 case the divinity was female, as in the cult of Hera at Argos 1 and of 
 Demeter at Eleusis. 2 Occasionally, however, he kept the priesthood for 
 himself, as did Cinyras who was priest of the cult of Aphrodite at 
 Paphos. 3 Many of those who were priests by hereditary right could 
 trace their office back to such a beginning. At Pellene the priests of 
 Artemis held office by reason of their high birth. 4 King Hiero was the 
 hereditary hierophant of the Syracusan cult of Demeter. 5 Even when 
 shorn of their temporal power, the old lords retained a vestige of their 
 former rank in the form of sacerdotal dignity. The best illustrations 
 of this survival are to be found in certain cults in which there were both 
 a priest and a priestess. In some such cases there is evidence that the 
 priest represented the patriarchal claim upon the shrine, while the 
 priestess was the regular attendant of the goddess. 
 
 The priesthood of Demeter at Eleusis was shaped by the interaction 
 of patriarchal patronage and independent growth. Among the attend- 
 ants of first rank the hierophant and the priestess of Demeter were most 
 important. 6 To be sure the hierophantids were hieronymous, 7 like the 
 hierophant. 8 By that fact as well as by their resemblance in title they 
 showed their connection with him. But apparently they had to be 
 satisfied with that degree of distinction. It was the priestess of Demeter 
 and the hierophant who performed the sacrifice. 9 It was the priestess 
 who had a house of her own by the shrine. 10 
 
 1 Plut. Frag. X; Miiller, FGH, IV, pp. 633-34 and footnote. 
 
 2 Paus. I, 38, 3; Suidas s.v. EC/wXiroj. 
 
 3 Pind. Pyth. 2, 24 ff.; Tac. Hist. II, 3. « Paus. VII, 27, 3. 
 * Schol. Pind. 01. 6, 158; cf. Hdt. VII, 153-54. 
 
 6 Vide Foucart, Les Grands Mysteres d' Eleusis, pp. 24-45, 67-71; Martha, Les 
 Sacerdoces Atheniens, pp. 156-59. 
 
 7 CIG, I, 434. For meaning of the term cf. Lucian Lexiph. 10; Martha, Les 
 Sacerdoces Athiniens, p. 156, § 71. 
 
 8 CIG, I, 190, 1. 33, note p. 325; Lucian Lexiph. 10. 
 *BCH, XIII (1889), p. 435, 11. 56-58. 
 
 10 IG, II, 5, 8346, col. 1, p. 50; Eph. Arch., 1883, pp. 113-14, 1- 74; PP- 1 25-26, y, 1. 9. 
 
14 A STUDY OF THE GREEK PRIESTESS 
 
 It was also she who held the official title, priestess (Upua) of the 
 cult, while the other names, dadouchos, hieroceryx, hierophant, and 
 hierophantid referred to a special service, viz., performance of the mystic 
 rites. The Eleusinian cult had been diverted from the usual simple 
 type to an abnormal form in which extraordinary stress was laid upon the 
 great mysteries. The hierophant and his associates showed by their 
 names that their place was in the mystic rites. But the Upcia, who 
 belonged in the normal cult, had not been crowded out. 
 
 Moreover, like the priestess of Athena Polias upon the Acropolis of 
 Athens, 1 the Eleusinian priestess of Demeter was eponymous. 2 This 
 peculiar mark of distinction was attached, not to the unusual attendants 
 such as the great hierophant and the hierophantids, but to the regular 
 priestess. 
 
 An Attic hydria bears witness in a curious way to the distinction of 
 her position. 3 The vase painter, who took his theme from Eleusinian 
 tradition, did not fail to depict the richly dressed dadouchos in close con- 
 nection with the story which was delineated. But calmly seated above 
 the scene of action, the priestess in ordinary costume was added, holding 
 her great temple key like the priestess of any shrine. 4 
 
 Even her part in the mystic rites was significant, for she was one of the 
 two leading figures. In the very heart of the ceremony, when the 
 mystic union, the sacred marriage, was performed, she it was who took 
 the woman's part. 5 She embodied in her person the character of the 
 fruitful Earth-mother. 
 
 If the final proof of her close relation to the goddess be sought, con- 
 sider that in the Haloa, an agrarian festival which was separate from the 
 great mysteries, 6 the priestess performed the rites herself, even to the 
 exclusion of the hierophant. 7 Herein doubtless lies the secret of her 
 
 1 Vide A J A, III (1899), p. 382, and footnote 5. 
 
 2 E.g., IG, III, 1, 232, 828, 895; Eph. Arch. 1894, pp. 206-7, No. 306; 1895, 
 p. 102, No. 15; 1897, p. 52, No. 24; BCH, XIX (1895), p. 113. 
 
 3 Farnell, Cults of the Greek States, III, Plate XXI&. 
 
 * Ibid., pp. 256 f . : "And the art language is more than usually simple and articu- 
 late, proclaiming .... that if one wished for more esoteric information, he might 
 apply to the priestess with the key." 
 
 sTertull. Ad. Nat. II, 7 (595c); Aster. Encotn. Mart., p. 113 B (quoted from 
 Harrison, Proleg., p. 551, footnote 2); cf. Farnell, Cults of the Greek States, III, 
 pp. 176 ff.; Harrison, Proleg., pp. 549 ff.; Frazer, Golden Bough*, II, pp. 138-40. 
 
 6 Eph. Arch. 1883, pp. 119 f., 1. 47; 1890, pp. 127 f., 1. 7; Schol. Lucian, Dial. 
 Meretr. VII, 4; Harpocr. s.v. 'AXwa. 
 
 vDemosth. 59, 116; Schol. Lucian, Dial. Meretr. VII, 4. 
 
SEX RESEMBLANCE IN DIVINITY AND MINISTRANT 1 5 
 
 persistency in the cult. The hierophant, however great his worldly 
 rank because he was at the head of the mysteries, could never have the 
 real vegetative efficiency which had become traditionally embodied in 
 her because of her sex. 1 Doubtless she became priestess because she was 
 a woman. In spite of the changes which time wrought, she continued 
 to hold her place in the cult because her position as Upeta of the cult 
 was respected by natural religious conservatism. 
 
 But how did the hierophant come to be in the cult at all ? Pausanias 
 relates that when Eumolpus was overcome by the Athenian Erechtheus, 
 the Eleusinians became one people with the Athenians except that the 
 vanquished retained their charge over the sacred mysteries, and the priest- 
 esses, who were daughters of Celeus, kept their holy office. 3 But what 
 was Eumolpus' part ? If the hierophant and some of his colleagues were 
 Eumolpids, 3 then Eumolpus was the first hierophant, of course. 4 That 
 was the usual deduction of Greek genealogy. In other words, the head 
 of the great family did not entirely give over the cult to the priestesses 
 but he retained an important share for himself. His part in the mysteries 
 was that which might naturally be taken by the lord of the land in the 
 sacred marriage, just as the wife of the king-archon of Athens became the 
 bride of Dionysus on behalf of the city. 5 
 
 In some of the other cults attended by a priest and a priestess, there 
 were signs of a similar blending of family- and temple- worship. The 
 elaborate regime of the cult of Demeter and her associates at Andania 
 seems to have emphasized the position of the priest, e.g., he decided cer- 
 tain cases concerning the violation of cult regulations 6 and had charge of 
 the apportionment of gifts made to the shrine. 7 Even Mnasistratus, the 
 ex-priest, was a person of importance. 8 But the priestess walked side 
 by side with the priest 9 and with him received her share in the sacred 
 feast. 10 The women of the cult, the Upeia and her associates, the iepai, 
 evidently performed the mimetic rites of the cult, as a provision was made 
 with reference to the clothing of the women who acted the parts. 11 It is 
 noteworthy that the mimetic rites, a survival of early vegetation magic, 
 were in charge of the priestess. 
 
 1 Frazer, Golden Bough 3 , II, pp. 97-170; Farnell, Cults of the Greek States, III, 
 pp. 111-12. 
 
 2 1, 38, 2-3. I Ibid., 1. 89. 
 
 3 Schol. Aeschin. 3, 18. 8 Ibid., 11. 28, 85 ff. 
 
 4 Hesych. s.v. EfywXirMai. » Ibid., 11. 28-29. 
 s Aristot. Const. 3. I0 Ibid., 11. 96-97. 
 6 SIC, 653, 11. 82 f. " Ibid., 1. 24. 
 
1 6 A STUDY OF THE GREEK PRIESTESS 
 
 In the Laconian cult of the Leucippides, which had both maiden 
 priestesses 1 and a priest, 2 the maidens were called Leucippides like the 
 goddesses whom they served. At the shrine of Artemis Hymnia in 
 Orchomenus, where there was a priest and a priestess in Pausanias' 
 time, there had once been a virgin priestess in charge. 3 
 
 Asia Minor also furnishes interesting evidence upon this point. 
 Strabo says that the son of Codrus, king of Athens, was the founder 
 of Ephesus, and his descendents, who were still called kings even after 
 their power had declined, retained charge of certain rites, among which 
 were those of Eleusinian Demeter. 4 There is also an inscription which 
 refers to a priest of the cult of the Demetriasts, the mystae of Demeter. 5 
 But a more explicit inscription says that the mysteries and sacrifices 
 were conducted by the mystae together with the priestesses, according 
 to the usual custom. 6 
 
 The most interesting passages referring to the priestesses of Ephesian 
 Artemis must be disregarded here because they savor too much of liter- 
 ary imagination, too little of actual cult practice. 7 There is better 
 evidence as to the priest. The Megabyzos, whom Xenophon calls the 
 neokoros, the "temple-warden," 8 was the manager of the shrine. It was 
 with him that Xenophon left his treasure, and from him that he received 
 it back. 9 The Essenes were the yearly priests who acted as entertainers 
 (toriaTopes) 10 and probably directed the festivals. The fondness of 
 late writers for portraying the virgin priestess in close relation with the 
 goddess" probably had its origin in the special functions of the priestess. 
 
 The neighboring shrine of Artemis Leucophryene at Magnesia 
 offers better evidence concerning the priestess. In one inscription priest 
 and priestess were mentioned together by the usual titles Upevs and 
 Uptia. They and their divinity were to be guests at the great public 
 sacrifice of Zeus. 12 But in a second inscription, which gave directions for 
 the annual ceremony at which the xoanon of Artemis was transferred 
 to the Parthenon, no mention was made of the icpevs but only of the 
 veowcopo? and the Upua, who were to direct the ceremonies. 13 This neo- 
 
 1 Paus. Ill, 16. i. 4 XIV, i, 3 (633). 
 
 * BSA , XII, p. 356. 5 SGDI, III, 2, 5605. 
 3 Paus. VIII, s, " f-; 13, 1, 5- 6 S/G*, 655. 
 
 » Hist. Apollon. Reg. Tyr. 48 ff.; Xen. Eph. I, 2. 
 
 * Xen. Anab. V, 3, 6. » Ibid. 
 
 10 Paus. VIII, 13, 1; cf. Callim, Hymn to Zeus, 66; Hesych, s.v. ~E<ra^v. 
 
 "Hist. Apollon. Reg. Tyr. 48 ff.; Xen. Eph. I, 2. 
 
 ■ SIG 3 , 553, 11. 14 ff., 22, 32 ff., 48 f. n Ibid., 552, 11. 21 ff. 
 
SEX RESEMBLANCE IN DIVINITY AND MINISTRANT 1 7 
 
 koros may have been the priest mentioned in the former inscription, or a 
 separate custodian of the shrine. Xenophon's use of the word 1 shows that 
 it meant "major-domo." If this Magnesian neokoros was the same per- 
 son as the priest, the very name shows the difference between the func- 
 tions of the priest and the priestess. If he was not the priest of the first 
 inscription, the absence of the wpevs from this important ceremony in 
 which the priestess and the women took so active a part, and the pres- 
 ence of a mere helper, is also proof that the priestess performed rites which 
 revealed her as the attendant who was in closest relation to the goddess. 
 
 In the interior of Asia Minor, there were many powerful priest-kings, 
 who lived in great hiera thronged with hierodules. The priestess of the 
 great hieron is seldom mentioned. In southwestern Asia Minor, how- 
 ever, the Anatolian hieron took on a modified form which was much 
 more like a Greek shrine in its personnel. In Greece, a priest sometimes 
 performed extraordinary functions in a goddess cult side by side with 
 the regular priestess, as at Eleusis. In these cults of southwestern Asia 
 Minor the order was reversed. The priest was assisted by a woman who 
 performed a special liturgy. In the cult of Aphrodite at Aphrodisias, 
 there was a priest, 2 and also an anthephoros who was the high priestess 
 and the wife of the high priest. 3 At the shrine of Artemis Cindyas 
 in Bargylia there was a priest, 4 and also a loutrophoros who was distin- 
 guished by the greatest and most eminent honors for her service. 5 A 
 canephoros of similar rank 6 as well as a priest 7 served Artemis at Ter- 
 messus. 
 
 The great hieron of Ma at Comana in Pontus 8 and the similar shrines 
 at Zela 9 and Cappadocian Comana 10 show extreme development in the 
 executive power of the priest. For example, at the shrine of Ma in 
 Comana (Pontus), the priest, who was of the royal family, was next in 
 honor after the king. He wore the regal garb and was the leader of 
 six thousand or more hierodules who lived about the shrine." Strabo 
 
 ■Xen. Anab. V, 3, 6. 
 
 3 CIG, II, 2778, 2782; Rev. Et. Gr., XLX (1906), pp. 127 f., No. 54; pp. 147 *-, 
 No. 80. 
 
 3CIG, II, 2821-22. 
 
 *BCH, V (1881), p. 192 (referred to in P-W., II, 1389, 11. 23 f.). 
 
 s^CF, XIII (1889), pp. 37 f. 
 
 6 CIG, III, 4362. » IGRR, III, 451. 
 
 « Strabo XII, 3, 32 (557), 34 (558), 36 (559); 8, 9 (575)- 
 
 » Ibid., XII, 3, 37 (559-60). » Ibid. XII, 2, (535) ; 3, 32 (557). 
 
 » Ibid. XII, 3, 32 (557), 34 (558), 36 (559). 
 
1 8 A STUDY OF THE GREEK PRIESTESS 
 
 casually remarks in another connection that the priest and the priestess 
 lived in the peribolos of the shrine. 1 He does not mention a priestess in 
 his account of the shrines of Zela and Cappadocian Comana. The 
 priest in the cult of Aphrodite at Palaeopaphos was of the royal line 2 
 and frequently is mentioned in inscriptions, 3 while the existence of a 
 priestess in the cult is only conjectural. 4 Thus the priest-king was a 
 great lord whose realm was the shrine over which he ruled. The un- 
 settled political conditions of Asia Minor which called forth such centers 
 of theocratic government laid upon the priest-king great temporal 
 authority, which insured his right to sacrifice to the goddess. 
 
 Table II at the end of the Appendix shows clearly that there was a 
 predominance of priests in the goddess cults of Asia Minor. It also 
 shows how Asiatic influence reacted upon the cults of Hellenic divinities 
 in Asia Minor and how Greek influence affected the priesthood of the 
 Anatolian divinities in Greece. 
 
 The frenzy which was so characteristic of Dionysiac worship explains 
 a number of exceptions both in the cult of Dionysus and in other cults. 
 This Wahnsinn was a characteristic feature of the incarnate man-god. 
 The Greek priesthood tended to become formal and meaningless as the 
 gods grew into types and finally into abstractions. But there was a 
 time when spirit powers became epithets, epithets became gods, and 
 gods grew into persons. 5 Worship too was in a plastic stage. The tree 
 or pillar was the statue, and the shaman was one who possessed some 
 divine power. So it was with the frenzied Bacchae, the inspired priest- 
 esses, and the Galli. In cults characterized by ecstatic worship it was 
 most important to secure, not personal resemblance, but incarnate power. 6 
 
 In the cult of the Corn-mother, the primitive fertility rites became 
 more mimetic and less enthusiastic. In the cult of Dionysus, the idea 
 of communion and ecstatic self-abandonment long remained. Probably 
 the connection between Dionysiac worship and the vine gave an unusual 
 amount of excitement to the original rites so that they developed into the 
 rites of frenzy par excellence and spread as such through Greece. 
 
 1 Strabo XII, 8, 9 (575). 
 
 3 Pind. Pyth. 2, 24-31; Tac. Hist. II, 3; SGDI, I, 38-40. 
 
 sJHS, IX (1888), 251, No. 109; SGDI, I, 38-40. 
 
 * Cf. JHS, IX (1888), p. 241, No. 57. 
 
 s Schomann, Griech. Alterth.,* II, pp. 135 £f.; Frazer, Golden Bough*, I, chap, iv; 
 Harrison, Proleg., chaps, vi, vii; O. Seeck, Neue Jahrb. Klass. Alt. u. Pad., Ill (1899), 
 pp. 411 f.; Schrader, Sprachvergl. u. Urgesch., pp. 607-12. 
 
 6 Soph. Antig. 963; Eurip. Bacch. 300 f.; Farnell, op. cit. V, 161 ff.; Rohde, 
 Psyche*, II, pp. 14 ff. 
 
SEX RESEMBLANCE IN DIVINITY AND MINISTRANT 1 9 
 
 In this frenzied worship the devotees were not simply like the god. 
 They were ZvOeoi. They were the god, often with a liberal supply of 
 the divine afflatus. They not only bore the narthex, but also they were 
 Bacchoi. 1 They wore horns. 2 They brought forth milk and honey from 
 rock and river. 3 That was probably the climax until man rose above 
 the need for vegetation magic. The predominance of woman in the 
 frenzied worship of Dionysus is proved by abundant evidence. 4 The 
 early importance of women in vegetation magic is but a partial explana- 
 tion. The real underlying cause was the adaptability of the feminine 
 temperament to such emotional self-abandonment. 
 
 The ySaK^at were worshipers who stood in a very close relation to the 
 god. Pausanias (or an early commentator on Pausanias) describes them 
 well : "They say that these women are sacred and that they rave in honor 
 of Dionysus." 5 Sometimes they were associated with a priest in acts 
 of ritual, as at Orchomenus, where the priest pursued the Oleiae. 6 Con- 
 sidering that the cult of Dionysus was attended by female worshipers 
 of so sacred and intense a nature, it is surprising that so few Upctai of 
 Dionysus are mentioned. The occasional orgiastic rites had less power 
 to shape the priesthood than the ordinary practices of temple- worship. 
 
 In the Delphic cult of Apollo, there were priests and a priestess or 
 prophetess, the Pythia. 7 Like the Thyiad, she owed her position to the 
 excitable temperament of womanhood. Whether the Delphic type of 
 the priestess was formed under the influence of the earlier earth oracle, 8 or 
 was borrowed from the worship of Dionysus, 9 or grew up independently 
 from the same source as the Thyiad, 10 the reason for choosing her remains 
 the same, the susceptibility of woman to emotional influence." In order 
 to insure that the Pythia had an open, yielding nature, custom declared 
 that she must have been reared in the home of poor farmers and be un- 
 tutored and inexperienced. 12 Her natural tendency toward excitement 
 
 I Plato Phaedo 69 C. 2 Lycoph. Alex. 1237 f. 
 3 Eurip, Bacch. 143; Plato Ion 534 A. 
 
 * Vide Farnell, op. cit., V, pp. 279-300; Rohde, Psyche*, II, pp. 9 f. 
 
 • Paus. II, 7, 5, tr. Frazer. 6 Plut. Quaest. Gr. 38. 
 
 7 Plut. De Defect. Orac. 51; De E ap. Delph. 5; Hdt. VIII, 37; Eurip. Ion 413 ff. 
 
 8 Bouch6-Leclerq, Histoire de la Divination, III, pp. 43 ff., 93. 
 
 » Rohde, Psyche*, II, pp. 52 ff.; Neue Jahrb. Klass. Alt. u. Pad., Ill (1899), p. 406. 
 10 Farnell, op. cit., IV, p. 192. 
 
 II For a very different view vide Fehrle, Kultische Keuschheit, pp. 7 f.; cf., however, 
 Oppe, JHS, XXIV (1904), pp. 215 ff. 
 
 12 Plut. De Pyth. Orac. 22. 
 
20 A STUDY OF THE GREEK PRIESTESS 
 
 was increased also by the preparatory use of herbs which were intended 
 to react upon her nervous system. 1 A draught from the sacred spring 
 finally brought the divine power. 2 
 
 There is one striking resemblance between the Eleusinian cult of 
 Demeter and the Delphic cult of Apollo. There were priests of Apollo 3 
 just as there was a priestess of Demeter. The Pythia at Delphi and the 
 hierophant at Eleusis were charged with special duties. The oracle 
 and the great mysteries were extraordinary and could not entirely dis- 
 place the regular form of worship presided over by lepevs and iep«a. 
 So strong was the influence of the Delphic oracle upon the other Apolline 
 cults that it is better to continue this discussion later under the subject 
 of the influence of certain strong local cults. 
 
 In the emotional worship of the Great Mother, both men and women 
 took part. The women raved much like the Thyiads of Dionysus 4 and 
 representations of them have been found even in the Minoan palaces of 
 Crete. 5 But in an enthusiastic worship and especially in that of a goddess, 
 one would expect to find women. The frequency with which the Gallus 
 appears both as a worshiper and as a priest must then be explained. 
 
 The Gallus, like the Thyiad and the prophetess, was seeking for 
 communion with his divinity. 6 Besides giving himself up to frenzy, 7 
 he became 'Attis 8 and Kv/fy/Jos, the male counterpart of the Great 
 Mother. At times he became prophetic. 10 The repulsive practice of 
 self-mutilation" was an effort of the Gallus to become like his mistress. 
 Although a man, he used every means possible to conceal the fact and 
 to become one with the great goddess. 
 
 The calmer forms of primitive religion explain some variations from 
 the usual custom in regard to the priesthood. Once grant the premise 
 of sympathetic magic that likeness signifies relationship and it becomes 
 
 1 Plut. De Pyth. Orac. 6 (397 A); Lucian Bis Accus. 1. 
 
 2 Paus. X, 24, 7; Euseb. Praep. Ev. V, 16. 
 
 3 Plut. De E ap. Delph. 5; De Defect. Orac. 51; Hdt. VIII, 37; Eurip. Ion 413 ff. 
 * Eurip. Bacch. 55 f.; Athen. XIV, 6360; cf. Showerman, The Great Mother of the 
 
 Gods, p. 237. 
 
 S BSA, IX, pp. 77 ff.; XI, pp. 247 f.; cf. Farnell, op. cit., p. 297, note a). 
 
 6 Lucian Tragoed. 30 ff. 7 Showerman, op. cit., pp. 236 ff. 
 
 » Polyb. XXII, 18; Ath. Mitt., XXII (1897), p. 38, No. 22; Michel, 45. B, 11. 6, 18; 
 C, 1. 1; Steph. Byz. s.v. TdXXos. 
 
 » Phot. s.v. K«5/3t;)3os. 
 
 10 Ath. Mitt., XVIII (1893), p. 272; Serv. Verg. Aen. X, 220. 
 
 " Steph. Byz. s.v. Td\\os; Plin. Nat. Hist. XXXV, 165 (46); Serv. Verg. Aen. IX, 
 115; °f- Roscher, Lex. II, 1, 1657 f. 
 
SEX RESEMBLANCE IN DIVINITY AND MINISTRANT 21 
 
 clear that women, being the mothers of men, must be especially effective 
 in rites intended to increase fertility. The frequency with which women 
 conducted the rites of the Earth-mother has been observed, 1 but she was 
 not the only divinity connected with the growth processes of nature. 
 
 In the Athenian cult of Dionysus there were fourteen old women 
 (ytpapaCj/ who during the Anthesteria performed mystic rites in com- 
 pany with the Basilinna. 3 The story was told that at the reception of 
 Orestes, the king of Attica had ordered the revelers to hand over the 
 crowns which they wore to the priestess in Limnae, 4 probably referring to 
 one of the old women. Certainly this cult was connected with old 
 fertility-rites. The part which it played in the Anthesteria, the sacred 
 marriage, and the Feast of Cups betrays the worship of a wine god who 
 was also a god of vegetation, and the employment of women was probably 
 a survival from the primitive days of vegetation magic. Perhaps the 
 priestess of Dionysus Anthios (if the epithet is to be so restored) may be 
 accounted for in the same way. 5 
 
 The priestess of Apollo in Epirus fed the sacred snakes, and the 
 prospects for the crops of the coming year were determined from the 
 manner in which the serpents took their food from the priestess. 6 Farnell 
 shows that there is reason to believe, from the connection with the 
 serpent, that an ancient chthonian and mantic cult of Gaea or Demeter 
 had been taken over by Apollo. The explanation of the priestess in this 
 Apollo cult is then easy, for "the earth goddess is naturally ministered to 
 by a woman." 7 
 
 Sometimes there was a maiden priestess for the god's own enjoyment. 
 Pausanias found that there was a virgin priestess for Heracles at Thespiae 
 and thought it necessary to explain the reason. He relates two traditions 
 neither of which leaves any doubt as to the purpose of the maiden 
 priestess in the temple. 8 The priestess of Apollo at Patara slept in the 
 temple at the season when the god was there. 9 Perhaps the priestess 
 of Poseidon at Calauria 10 and at Thebes" and of Pan at Ephesus" were 
 intended for the same purpose. 13 The light which anthropology has 
 
 1 Frazer, Golden Bough 1 , I, p. 141; Farnell, op. oil., Ill, pp. 106 ff. 
 
 -Pollux VIII, 108; Hesych. s.v. yepapal. 
 
 J Demosth. 59, 74 ff.; Aristot. Const. 3. 8 Paus. LX, 27, 6 ff. 
 
 * Athen. X, 437c-d. » Hdt. I, 182. 
 
 s IG, II, 1, 631, 11. 9-10; cf. Paus. I, 31, 6. " Paus. II, 33, 2. 
 
 6 Aelian De Nat. Anim. XI, 2. " IG, VII, 2465. 
 
 i Farnell, op. oil., IV, pp. 222 ff. " Ach. Tat. VIII, 6, 14. 
 
 13 Fehrle, Die Kultische Keuschheit, pp. 7 ff. 
 
22 A STUDY OF THE GREEK PRIESTESS 
 
 thrown upon the sacred marriage relieves the apparent grossness of such 
 a custom. 1 
 
 No doubt many variations from the custom "like god, like priest" 
 were caused by the influence of stronger cults. A number of the cults 
 of Demeter, especially in southern Greece had mysteries which the 
 people declared were copies of the Eleusinian rites. It can hardly be 
 accidental that most of these rites were directed by priests. Sometimes 
 even the name hierophant was applied to the priest. At Celeae, accord- 
 ing to Pausanias, there were mysteries of Demeter. The hierophant, 
 to be sure, was appointed annually and might take a wife, but in other 
 respects the mysteries were a direct imitation of the Eleusinian mysteries, 
 as the Phliasians themselves admitted. 2 At Pheneus the people cele- 
 brated mysteries in honor of Demeter which they claimed were identical 
 with those of Eleusis. They traced the origin of these back to Naos, a 
 grandson of Eumolpus. 3 At Argos, where there was a hierophant, a 
 story was told about the marriage of the priest of the mysteries with an 
 Eleusinian wife, to whom were born two sons, Eubouleus and Triptole- 
 mus. 4 The story of the marriage probably reflects some former connec- 
 tion with Eleusis. As for Andania, it was related that Caucon brought 
 the orgies of the Great Goddesses from Eleusis, and Lycus, the son of 
 Pandion, raised them to higher honor in Messene. 5 An inscription from 
 Lerna speaks of a Lernaean hierophant who was the son of an Eleusinian 
 hierophant. 6 At Megalopolis, mysteries had been introduced which 
 were an imitation of those at Eleusis. 7 The priest was called Upo<f>dvTr)<i. s 
 The records in each case do not tell whether there was a priestess asso- 
 ciated with the hierophant. 
 
 It is impossible to distinguish in these cases what was native and 
 what was shaped under the influence of Eleusis. The cults of Demeter, as 
 Table I shows, were very likely to be served by priestesses. Yet in these 
 cults which claimed to be under the influence of Eleusis, there was a 
 special form of the priesthood as at Eleusis. It is only a natural inference 
 that this influence extended to the priesthood, lending it this character- 
 istic form. There was probably a similar bond of connection among 
 the cults of southeastern Sicily, viz., Syracuse, 9 Gela, I0 and Acrae." 
 
 1 Vide Frazer, Golden Bough 3 , II, chap, xii; Farnell, op. cit., IV, p. 34; 
 V, pp. 217 ff. 
 
 2 Paus. II, 14, 1. 7 Paus. VIII, 31, 7. 
 
 3 Paus. VIII, 15, 1. 8 Eph. Arch., 1896, pp. 121 f., 11. 3, 18. 
 « Paus. 1, 14, 2. » Pind. 01. 6, 158 and schol. 
 
 » Paus. IV, 1, s ff. I0 Hdt. VII, 153-545 Diod. Sic. XI, 26. 
 
 «/G,III, i, 718. " CIG, III, 5432. 
 
SEX RESEMBLANCE IN DIVINITY AND MINISTRANT 23 
 
 A number of cults in Rhodes were under the influence of the great 
 ' cult of Athena Lindia and Zeus Polieus at Lindus. In each of the cult 
 titles, Athena was named first, usually with an epithet formed from the 
 name of the city to which she belonged, while Zeus was in each case 
 named Polieus. Just as there was a priest of Athena Lindia and Zeus 
 Polieus at Lindus, 1 so there was a priest of Athena Ialysia Polias and 
 Zeus Polieus at Ialysus, 2 of Athena Cameiras and Zeus Polieus at 
 Camirus, 3 and of Athena Polias and Zeus Polieus at Rhodes. 4 The 
 priest of Athena Polias at Phaselis on the Lycian coast may have 
 belonged to the same group. 5 
 
 The influence of the Delphic prophetess as a type can be traced in 
 much the same way as that of the Eleusinian hierophant. 6 Lucian 
 certainly had a clear idea of the course of Delphic influence, although 
 he probably made a slight mistake in ascribing a priestess to the shrine 
 at Clarus. Zeus was complaining of the rush of oracular business which 
 pressed upon the unfortunate Apollo, who must be first at Delphi, then 
 off to Colophon, then to Xanthus, back to Clarus, then to Delos and 
 Branchidae. In fact he had to run about at the call of each priestess 
 who had had her taste of holy water, had chewed the laurel, and had sat 
 upon the tripod. 7 Besides these oracles of Apollo, there was also one 
 at Argos which was attended by an inspired prophetess, although in this 
 case the intoxication came from tasting blood. Tradition said that the 
 temple had originally been built by Pytheus, who came from Delphi. 8 
 
 The cult of Aphrodite at Palaeopaphos 9 probably exerted an influence 
 over the other cults of the Paphian goddess in Cyprus, where the same 
 form of the priesthood reappears at Golgos, 10 at Lapethus," and Neopa- 
 phos. 12 In Cos Athena Soteira, who was joined in the cult with Zeus 
 Soter had an attendant of her own, a priest. 13 In the same way, within 
 the Eleusinian cult, Pluto had a priestess. 14 Among the numerous priest- 
 esses of the great cult at Andania, there was one of Karneios. 15 
 
 1 IG, XII, 1, 786, 1. 2; 809 ff. 3 Ibid., 11. 6-7. 
 
 1 Ibid., 11. s-6. * Ibid., 11. 61-62. 
 
 5 CIG, III, 4332; cf. Gruppe, Griech. Myth. u. Relig., p. 331. 
 
 6 Bouche-Leclerq, op. cit., Ill, pp. 232 ff., 249 ff., 328. 
 
 * Lucian Bis Accus. 1. * Paus. II, 24, 1. 
 
 9JHS, IX (1888), p. 251, No. 109; SGDI, I, 38-40. 
 
 10 Rev. Arch., XXII (1870), pp. 370-72, Plate XXIII. 
 
 "SGDI, I, 1. 
 
 ■ Ibid., 33. *i SIG 2 , 628, 11. 21-22. 
 
 « Paton-Hicks, p. 34, 1. 45. « SIG', 653, 1. 97. 
 
24 A STUDY OF THE GREEK PRIESTESS 
 
 Many priests remain who have not been mentioned in this chapter. 
 It would be folly to try to account for every priest of a goddess and 
 every priestess of a god, considering the present state of our knowledge 
 of Greek cults. But it is hoped that this partial interpretation may add 
 to the reasonableness of the principal hypothesis. 
 
CHAPTER III 
 
 INTERPRETATION OF THE CUSTOM 
 
 Few indeed are the customs which can grow up isolated and solitary. 
 The same creative imagination which fashioned each of its divinities 
 as a thoroughly individualized person also brought forth a mode of wor- 
 ship equally full of variety. The priestess was one of the many out- 
 growths of that peculiarly Greek mode of thought which may be called 
 dramatic, plastic, or individualistic. Just as Greek ritual has been 
 subject to very different interpretations, so the priesthood assumes 
 various aspects when viewed in the light of the matriarchal theory, the 
 animistic interpretation of ritual, the hypothesis of early Egyptian 
 influence, and the other standpoints from which men view antiquity as 
 through a colored glass. But the priestess whom we know was Hellenic. 
 She was a product of that mode of thought which was really Greek, and 
 it is as unfair to interpret the priesthood solely from the standpoint of 
 these un-Hellenic origins as to disregard their indubitable influence. 
 
 It has been shown by concrete examples that the priest was more 
 likely to serve a god, while the priestess was usually attached to the cult 
 of a goddess. While there were numerous exceptions to this rule, yet 
 even these did not occur entirely by chance, as we have seen. Another 
 argument for the existence of this custom remains, that from analogy. 
 The purpose of this chapter is to show that in many other details of 
 temple-worship there were evidences of the same sense of fitness which 
 was embodied in the sex-distinction of the priesthood. 
 
 It is necessary to pass over the question of distinction in the sex 
 of sacrificial victims, which Stengel has already discussed. 1 One illus- 
 tration must suffice, an inscription which orders that the perquisites of 
 the priestess should be from the female victims, those of the priest from 
 the male. 2 
 
 Many shrines were temporarily or permanently under strict limita- 
 tion, some being entered only by worshipers of one sex, others being 
 limited still further, so that only the priest or the priestess could enter. 
 Hewitt, while showing that the cases of restricted access were mostly in 
 the cults of chthonian or oriental divinities, 3 has barely touched upon 
 
 1 Stengel, Opferbraucke der Griechen, chap, xxv, especially p. 191. 
 ■ IG, II, 1, 610, 11. 6-7. * TAP A, XL (1909), PP. 83-91. 
 
 25 
 
26 A STUDY OF THE GREEK PRIESTESS 
 
 the persistency with which the sex-distinction was observed. Wachter 
 too is very sparing of conclusions upon this subject, because he writes 
 with another point in mind. 1 The numerous cases cited by these 
 scholars, however, show but few exceptions to the principle that when 
 such restrictions were based upon differences of sex, the men were the 
 ones admitted to the shrines of male divinities, while the women had 
 readiest access to the precincts of goddesses. For example, at Megalopo- 
 lis there was a shrine of the Maid which women were always allowed to 
 enter, but men only once a year. 2 There was a temple of Demeter at 
 Catana from which men were excluded, 3 and the precinct of Hippodamia 
 at Olympia was open only to women. * On the other hand, the right of 
 entrance was confined to men at least during certain periods at the 
 shrine of Ares at Geronthrae, 5 of Poseidon at Myconos, 6 of Hermotimus 
 at Clazomenae, 7 of Ennostus at Tanagra, 8 and of the Cabiri at Elatea. 9 
 At the sanctuary of Demeter and Kore in Sicyon there were two parts to 
 the shrine, the one for men, the other for women. 10 Such sex-restrictions 
 may not have been frequent, but when they did exist, they followed 
 the same principle as the priesthood, similia similibus. Even the 
 exceptions are significant, e.g., the temple of Dionysus at Bryseae was 
 open only to women," while that of Aphrodite Acraea at Paphos was 
 closed to them. 12 
 
 There were some festivals preferably conducted by women, others 
 by men. The rites of women were most often attached to cults of De- 
 meter, 13 thus preserving the tradition of the effectiveness of women in 
 rites intended to increase the fertility of the fields. The Thesmophoria 
 at Athens is the best known example, 14 but women also had charge of the 
 Haloa in connection with the Eleusinian cult, 15 and there were women's 
 
 1 Wachter, Reinheitsvorschriften im Griech. Kult., pp. 125-34. 
 a Paus. VIII, 31,8. 
 
 3 Cic. In Verr. IV, 45 (99); Lact. Div. Inst. II, 4, 275.4. 
 
 * Paus. VI, 20, 7. * Plut. Quaesl. Gr. 40. 
 
 s Paus. Ill, 22, 7. » Prott-Ziehen, Leg. Sacr. II, 79. 
 
 4 Prott-Ziehen, Leg. Sacr. I, 4, 1. 9. I0 Paus. II, n, 3. 
 
 » Apollon. Dysc. Hist. Mir. 3. . " Paus. Ill, 20, 3. 
 
 ■ Strabo XIV, 6, 3 (682); cf. Macrob. Ill, 8, 2; Serv. Verg. Aen. II, 632. 
 
 13 Wachter, op. cil., pp. 133-34; Hewitt, op. cit., p. 88; Farnell, op. cit., Ill, pp. 45 f. 
 
 14 Aristoph. Thesm. passim; Isaeus 8, 19; Schol. Lucian Dial. Meretr. II, 1, s.v. 
 
 Qtff/MlpOploiS. 
 
 13 Schol. Lucian, Dial. Meretr. VII, 4; Eph. Arch. 1883, pp. 114, 119. 
 
INTERPRETATION OF THE CUSTOM 27 
 
 rites in honor of Demeter at Cyrene, 1 Thebes, 2 Ephesus, 3 Pellene, 4 
 Aegila, 5 Eretria, 6 and Miletus. 7 But other goddesses besides Demeter 
 claimed the special service of women. Argive women washed the 
 statue of Athena, 8 while Damia and Auxesia were appeased by choruses 
 of women. 9 Artemis was honored by the bear-maidens 10 and the women 
 of Colias celebrated a festival of Aphrodite." On the other hand, the 
 men of Geronthrae held a festival of Ares each year from which women 
 were excluded. 12 There were some exceptions, of course. The women 
 of Piraeus bewailed Adonis, 13 as usually women mourned the dead, the 
 Elean matrons performed rites for Achilles, 14 and the men of Sicyon had 
 a festival of their own in honor of Demeter separate from the women's 
 rites. 15 A curious exception was the women's festival of Ares Twauco- 
 doivas at Tegea, at which the women gave the men none of the sacrificial 
 flesh. 16 Of all the interpretations which have been offered, Farnell's 
 seems to be the most reasonable: "Ares is emphatically the man's 
 divinity .... and the tapu at Tegea cannot be explained on ordinary 
 Hellenic principles. It must be regarded as an alien trait and is to 
 be connected with the Amazonian tradition which was sporadic in 
 Greece, and which always perplexes the ethnographer and the student 
 of religion." 17 
 
 No doubt the preference for women in fertility-rites accounts for the 
 large number of festivals of Demeter which were in charge of the women 
 of the community. Probably some of the other festivals of women are 
 to be explained in the same way but the explanation is not sufficient for 
 all. It does not account for the rites limited to men, nor for the restricted 
 rites of goddesses who are not especially concerned with fertility. There- 
 fore an interpretation must be made not simply from the standpoint of 
 
 1 Aelian Frag. 44. s Paus. IV, 17, 1. 
 
 3 Xen. Hell. V, 2, 29. 6 Plut. Quaest. Gr. 31. 
 
 I Hdt. VI, 16. ' Parthen. 8, 1. 
 * Paus. VII, 27, 10. 
 
 8 Schol. Callim. Lavacr. Pall. 1, quoted in Farnell, op. cit., I, p. 384, 5a. 
 
 » Hdt. V, 83. 
 
 10 Schol. Aristoph. Lysist. 645; cf. Hesych. s.v. &pktos and dptcrela. 
 
 II Lucian Amor. 42. 
 
 12 Paus. Ill, 22, 7; cf. Crawley, Mystic Rose, pp. 50, 188-89. 
 
 "J Plut. Vit. Alcib. 18. 
 
 M Paus. VI, 23, 3. l6 Paus. VIII, 48, 5- 
 
 « Paus. II, 11, 3. I7 Farnell. op. cit., V, p. 405. 
 
28. A STUDY OF THE GREEK PRIESTESS 
 
 sympathetic magic but from that of Hellenic ritual. All that was male 
 was more pleasing to a god, and the female to a goddess. 
 
 Thus far worshipers in general have been considered. But often a 
 sanctuary which was closed to all others was open to the priest or priestess 
 as in the cult of Eileithyia at Hermione, 1 of Hera at Aegium, 2 of Sosipolis 
 at Olympia, 3 of Athena at Tegea, 4 and of Artemis at Pellene. 5 This 
 shows that the bond between the priest and the god was more intimate 
 than that between the ordinary worshiper and the god. Therefore dis- 
 tinctions of sex, age, and condition were more likely to grow up among 
 priests and priestesses. There were sometimes maiden priestesses for 
 Artemis 6 and Athena, 7 Child-Zeus had a child-priest, 8 immature boys 
 served Apollo at Thebes 9 and served Athena at Tegea 10 and Elatea." 
 Again, Heracles the Woman-hater was served in Phocis by a man who 
 was compelled to remain absolutely continent during his entire term of 
 service." Ennodia had a priestess skilled in drugs. 13 Ardalus, priest of 
 the Muses, was a musician, 14 and in fact any poet might be called 
 their priest. 15 Phryne, the beautiful hetaira, was called a ministrant 
 of Aphrodite. 16 A scholiast upon Euripides' Phoenissae remarks that 
 "maidens pray to a maiden goddess, since they especially understand 
 this goddess." 17 
 
 Priestess and goddess stood in a very intimate relation when the 
 priestess could be called by the divine name, as were the Leucippides in 
 Laconia. 18 But this relation is shown even more clearly by the frequent 
 confusion of priestess and goddess. This seems to have happened some- 
 times when the goddess of an earlier time was brought into connection 
 with a later goddess by being made a priestess of the latter. Aglauros 
 was a goddess, 10 but was also accounted a priestess of Athena. 20 So it was 
 
 1 Paus. II, 35, ii. * Ibid., VIII, 47, 5. 
 
 2 Ibid., VII, 23, 9. s Ibid., VIII, 27, 3. 
 J Ibid., VI, 20, 3. 
 
 6 Aegira, ibid., VII, 26, 5; Orchomenus, ibid., VIII, 5, 11; Sparta, ibid., Ill, 18, 4. 
 
 * Tritia, ibid., VII, 22, 8. *> Polyaen, VIII, 43. 
 
 8 Ibid., VII, 24, 4. m Plut. Sept. Sap. Couviv. 4. 
 
 » Paus. IX, 10, 4. * SjraboX, 3, 10 (468); Theoc. 17, 115. 
 
 10 Paus. VIII, 47, 3. ,6 Athen. XIII, 590c 
 
 " Paus. X, 34, 8. ** 1060. 
 
 " Plut. De Pyth. Orac. 20. ,8 Paus. Ill, 16, 1. 
 
 *» IG, II, 3, 1369; Hdt. VIII, 53; Suidas s.v. "AyXavpos. 
 
 20 Hesych. s.v. *Ay\avpos. 
 
INTERPRETATION OF THE CUSTOM 29 
 
 with Iphigenia, 1 Io, 2 and probably Iodama. 3 Hera was sometimes 
 represented as a begging priestess 4 and Demeter likened herself to 
 Nicippe: "Straightway she took on the likeness of Nicippe, whom the 
 state had established as her public priestess. In her hand were grasped 
 fillets and poppies and she held upon her shoulder the key." 5 
 
 But this general resemblance between the attendant and the divinity 
 was sometimes supplemented by actual impersonation of the deity. The 
 general course of Hellenic development toward the dramatic was reflected 
 in temple-worship. While the worship of Dionysus may have been the 
 direct source of Greek drama, the same mimetic element which was 
 inherent in Dionysiac worship was also present in a calmer strain in 
 other cults which were scattered far and wide over the Greek world. 
 
 This mimetic tendency usually showed itself in two forms, (i) in 
 impersonation of the god by the priest, (2) in the performance of sug- 
 gestive rites by bands or choruses. The first form is the one which 
 especially should have a place in this discussion. 6 In most cases the 
 ceremony performed by the priest as an impersonation of the god is lost 
 to us, being hidden by the sanctity of the mysteries and the destructive 
 work of time. But still the sacerdotal figure remains, with unmistakable 
 traces of his part in imitative ritual. While this mimetic tendency may 
 have come from primitive rites of sympathetic magic, yet the anthropo- 
 morphic and personal characteristics are so marked that they stamp 
 these customs as distinctly the product of the Greeks whom history 
 knows rather than of some distant period conjectured by anthropology. 
 
 Heliodorus' story of Chariclea takes first place in this review, not 
 because it is of much value as an exact record of cult practice, but because 
 it gives a detailed account of a case of sacerdotal impersonation. Chari- 
 clea, though but a £(xko/do$, resembled her mistress Artemis in virginity, 
 in beauty of form, and in love for the hunt. Upon the morning of the 
 procession the beautiful maiden proceeded from the temple of Artemis, 
 dressed in a purple robe which was embroidered with gold. In her left 
 hand was a gilded bow, in her right a lighted torch. 7 She was wearing 
 
 1 Eurip. Iph. Taur. 34, 123 ff., 1114, 1399; Paus. VII, 26, 5; Hesych. s.v. 'I^o^ma; 
 cf. Farnell, op. cit., II, p. 441. 
 
 2 Aesch. Suppl. 291 f.; Suidas s.v. 'Id. 
 
 » Paus. IX, 34, 1-2; Etym. Mag. s.v. 'ItuvU. 
 
 * Plato Repub. II, 381D. * Callim. Hymn to Dent. 42 ff. 
 
 6 Vide Back, De Graecorum Caerimoniis in quibus Homines Deorum vice fungebatur , 
 pp. 8 ff. 
 
 ■> Heliod. Aethiop. Ill, 4. 
 
30 A STUDY OF THE GREEK PRIESTESS 
 
 this costume when the Egyptians found her upon the desolate shore, and 
 in amazement they questioned whether it was the goddess or the priest- 
 ess. 1 The picture which Xenophon has left of Antheia, who led the 
 Ephesian procession, is much the same. 2 
 
 Again, at Pellene the priestess of Athena chanced, as the custom 
 was, to be wearing full armor including a helmet. She, the fairest 
 and tallest of the maidens, looked out upon the assembled host. Just 
 then the Aetolians, who were coming up, saw her and thought she was 
 Athena who had come that day to help Pellene. 3 The priestess of 
 Artemis Laphria at Patrae rode in a chariot drawn by stags and probably 
 represented the goddess herself. 4 The priestess of Athena Polias at 
 Athens visited the homes of the newly-wed, wearing Athena's aegis. 5 
 At Andania provision was made for costumes for the sacred women who 
 represented the divinities. 6 At Argos the priest of Apollo was ayrrr^, 
 "leader of the host," like his master Apollo 'Ay-qr^s. 7 In Cos the priest 
 of Heracles was said to perform sacrifice, dressed in woman's clothing and 
 with his hair bound up. This custom was supposed to reflect a time 
 when the god himself had worn the dress of a woman. 8 The priest of 
 Demeter at Pheneus put on a mask when he smote the Underground 
 Ones with rods. 9 He imitated either a female ministrant or the goddess 
 herself. 10 At Olympia the priestess of Demeter sat upon the altar to 
 watch the games" probably embodying the divinity. The ram-bearing 
 youth in the festival of Hermes at Tanagra 12 was a mimic Hermes Krio- 
 phoros. In the sacred marriage at Argos 13 and at Plataea 14 the goddess 
 was represented by an image, but the priestess took the essentially 
 feminine part of wfupevrpia, "maid of honor." Sometimes the traces 
 of early magic were not entirely concealed. At Tegea the priestess of 
 Artemis pursued a man, pretending that she was Artemis and he Limon. 15 
 So the priestess of Artemis Brauronia was a bear among the little bear- 
 maidens. 16 
 
 1 Ibid., I, 2. 2 Xen. Eph. I, 2. 
 
 aPolyaen. VIII, 59; cf. Plut. Vit. Arat. 32. 
 
 4 Paus. VII, 18, 12; cf. Farnell, op. cit., II, p. 431. 
 
 s Leutsch-Schneidewin, Corpus Paroem. Gr. I, pp. 339 f., 21, not. crit. 
 
 6 SIC, 653, 1. 24. * Plut. Quaest. Gr. 58. 
 
 7 Hesych. s.v. 'Ayrjr^s. » Paus. VIII, 15, 3. 
 
 10 Vide Crawley, Mystic Rose, pp. 207 f. 
 
 11 Paus. VI, 20, 9. '< Paus. IX, 3, 6. 
 
 " Paus. IX, 22, 1. »s Jbid., VIII, 53, 3. 
 
 13 Palaeph. De Iunone (51). ,6 Hesych. s.v. &pkto% and dpKrela. 
 
INTERPRETATION OF THE CUSTOM 3 1 
 
 These few cases, chosen from a great number of illustrations, show 
 the close connection which was felt to exist between the divinity and the 
 priest. So near was the relationship that the mantle of the god's person- 
 ality sometimes descended upon the priest. It was not sacrilegious for 
 the priest to impersonate the god, because the bond between them was 
 so intimate. 
 
 In conclusion, let us review briefly this whole discussion. The 
 patriarchal lord, who ministered in person to the gods, male and female 
 alike, developed into the magistrate who supervised the state worship and 
 performed a few public sacrifices. But the feeling that a woman should 
 serve a goddess lay not in the patriarchal system but in temple- worship. 
 Far back even in very old cults there were priestesses to serve female 
 divinities. This was not a hard-and-fast rule fixed by any single person 
 or by an ecclesiastical body. It was simply an instinctive feeling, and 
 was therefore subject to many variations. Back of this custom lay the 
 idea, often revealed in Greek religion, that the divinity was best pleased 
 with that which was most like itself. 
 
APPENDIX 
 
 LIST OF PRIESTESSES AND PRIESTS 
 
 * Marks the cult of <ri5/i/3w/«u Oeol. 
 t Not included in the total because already counted. 
 [ ] Excluded because of poor evidence. 
 
 Athena 
 
 Priestess: 
 
 Acharnae, Athena Hippia, IG, II, 587; vide Paus. I, 31, 6. 
 
 Ancyra, Roscher, Lex. II, 2, 2893, 11. 53 ff. 
 
 Assos, Athena Polias, Sterrett, Papers Am. School at Athens, I 
 (1883-84), No. 14, p. 33, 3. 
 
 Astypalaea, IG, XII, 3, 184. 
 
 Athens : 
 
 (1) Athena Polias. The names of at least twenty-eight priest- 
 esses are known, from the mythical Aglauros (Phot. s.v. KaWwTrjpta) down 
 to the second century a.d. A partial list is given by Cooley, A J A, III (1899), 
 376 ff., and by Martha, Les Sacerdoces Ath&niens, pp. 147 f. 
 
 (2) Athena Nike, Eph. Arch., 1897, p. 177, A, 1. 2, B, 11. 5, 10-11. 
 [(3) Athena Oenanthe, IG, III, 1, 353. Frag, inscr.] 
 
 Attalia, BCH, X, p. 159 (referred to in P-W, II, 1363, 11. 20 ff. 
 
 [Clazomenae, Plut. Vit. Nic. 13; cf. Plut. Be Pyth. Orac. 19.] 
 
 Coronea, Athena Itonia, IG, VII, 3426; Paus. IX, 34, 2. 
 
 Cyzicus, Athena Polias, Ath. Mitth., VI (1881), p. 55. 
 
 Daulis, SGDI, II, 1524. 
 
 Eretria, Eph. Arch., 1911, p. 36, No. 28. 
 
 [Erythrae, Plut. De Pyth. Orac. 19; cf. Plut. Vit. Nic. 13; SIG 2 , 600, 
 11. 29, 31-32.] 
 
 Idalium, SGDI, I, 60, 1. 20. 
 
 Ilium, Horn. 77. VI, 300; Bacchyl. Dith. 14, 1 ff.; Michel 525, 11. 20-21 ; 
 Suidas s.v. UaWdSiov. 
 
 Kalynoren, Zeus, Hera, and Athena, Heberdey-Wilhelm, " Reisen in 
 Kilikien," in Denkschr. Kais. Akad. d. Wiss. (Wien), 1896, p. 157, No. 264. 
 There was probably also a priest here. 
 
 Nicomedia, Ath. Mitth. XII (1887), p. 173, No. 6. 
 
 [Paros, IG, XII, 5, 1029. Frag, inscr.] 
 
 Pedasus, Hdt. I, 175; VIII, 104; Strabo XIII, 1, 59 (611); cf. 
 Aristot. De Anim. Hist. 518a, 1. 35. 
 
 Pellene, Polyaen. VIII, 59; cf. Plut. Vit. Arat. 32. 
 
 32 
 
APPENDIX 33 
 
 Pergamum: 
 
 (i) Athena Polias, Ath. Milih., XXXII (1907), p. 361, No. 116; 
 Michel 1310; CIG, II, 3553. 
 
 (2) Athena Nikephoros, Ath. Mitth., XXXII (1907), p. 361, 
 No. 116; Michel 517, 1310; CIG, II, 3553. 
 Perge, CIG, III, 4342ft. 
 Soli, Plut. Quaes t. Gr. 3. 
 Tritia, Paus. VII, 22, 8-9. 
 
 Priest: 
 
 *Aegaeae (Cilicia), IGRR, III, 925. 
 
 Ambararassi (Lycaonia), Aberdeen Univ. Stud., XX, p. 164, No. 24. 
 While the name of the divinity is conjectural, the sex is known from the article 
 used. There is no possibility of confusion in counting this priest, as no other 
 cult of Ambararassi has been included in this enumeration. 
 
 [Arcesine, Athena Itonia, IG, XII, 7, 25. For identification of the 
 divinity, vide IG, XII, 7, 35, 11. 9-1 1; ss> 1- 9- Frag, inscr.] 
 
 Argos, Callim. Lavacr. Pall. 37. The priest was assisted by maidens, 
 however. 
 
 Athens: 
 
 [(1) Athena Polias. The priestess of Athena Polias at Athens 
 appears in inscriptions of every period, while there is no good evidence whatever 
 for a priest at the head of the cult. The statement of Apollodorus (III, 196) 
 that Butes, at the death of his father, inherited the priesthood of Athena, 
 means no more than that Butes was the great ancestor of the Eteobutadae, 
 who held the priesthood of Athena (IG, II, 3, 1386): Phot. s.v. 'ETto/JvTa&u; 
 Harpocr. s.v. a-Kipov). Again, Plutarch says that at the advance of the 
 Persians, the Priests (ol icpeTs) found untouched the offering which they had 
 set out for the sacred snake (Vit. Them. 10). 01 icpeTs is used here in a 
 general sense and may refer to the priest of Poseidon and Erechtheus and the 
 priestess of Athena, or may refer to the subordinate attendants who might be 
 expected to feed the snake. Cf. Athen. XIV, 655c] 
 
 * (2) Zeus Soter and Athena Soteira, IG, II, 1, 305, 11. 11-13; 
 325-26; cf. IG, II, 5, 1846, 1. 18. 
 
 * (3) Zeus Boulaios and Athena Boulaia, IG, III, 1, 272; 683. 
 
 * (4) Nike, IG, III, 1, 695, Roman period. 
 
 Camirus, Athena Polias and Zeus Polieus, IG, XII, 1, 705, 11. 16 ff.; 
 786, 11. 6-7. 
 Cos: 
 
 (1) Athena probably Soteira, Paton-Hicks, 34, 1. 45; cf. ibid., 
 p. 62, for note on name of the goddess. 
 
 (2) Athena Polias, ibid., 125; 37; 406, 11. 4-5. 
 
34 A STUDY OF THE GREEK PRIESTESS 
 
 Delos: 
 
 * (i) Zeus Kynthios and Athena Kynthia, BCH, XXXII (1908), 
 p. 438,11.10-11; Rev. Arch.,XXVl (1873),$. no, No. 5; p. in, No. 15; p. 113, 
 No. 22. 
 
 * (2) Zeus Soter and Athena Soteira, BCH, XXVI (1902), p. 521, 
 11. 1-2, XXXII (1908), p. 438, 11. 12-13; cf. BCH, XXVI (1902), p. 519, 11. 1-3. 
 
 * (3) Zeus Polieus and Athena Polias, BCH, XXXII (1908), 
 p. 438, 11. 1, 12, 14; cf. BCH, XXVI (1902), p. 519, 11. 1-3. 
 
 Elatea, Athena Kranaia, IG, IX, 1, 139; Paus. X, 34, 7-8. 
 Erythrae: 
 
 * (1) Zeus Phemios and Athena Phemia, SIG 2 , 600, 11. 26 ff. 
 
 * (2) Zeus Apotropaios and Athena Apotropaia, SIG 2 , 600, 11. 68 ff., 
 
 "5 fi- 
 
 ll. 5-6. 
 
 (3) Athena Nike, SIG 2 , 600, 11. 29 ff . 
 
 (4) Athena , SIG 2 , 600, 11. 31 ff. 
 
 Heraclea, Rev. d. Philol., XXIII (1899), p. 281, No. 2B. 
 
 Ialysus, Athena Ialysia Polias and Zeus Polieus, IG, XII, i, 786, 
 
 [Ilium, Dionys. Hal. VI, 69, 1. When this writer traced back the 
 ancestry of the Roman Nautii to Nautius, a companion of Aeneas and a priest 
 of Athena Polias, it is probable that he was simply repeating a flattering 
 genealogy. There is excellent evidence for a priestess in the cult early and 
 late.] 
 
 Lindus, Athena Lindia and Zeus Polius, IG, XII, 1, 761, 11. 48-49; 
 768; 786, 1. 2; 809-818; 820-32. 
 
 Magarsus (Cilicia), Athena Magarsia, Heberdey-Wilhelm, op. cit., p. 9, 
 No. 21. 
 
 Miletus, Athena Soteira, Sitzb. Kgl. Preuss. Akad. d. Wiss. (Berlin), 
 1005, P- 547- 
 
 Phaselis, Athena Polias, CIG, III, 4332, 11. 7-10. 
 
 Priene, Ath. Mitth., V (1880), p. 339, No. ioA. 
 
 Rhodes, Athena Polias and Zeus Polieus, IG, XII, 1, 61-62; Michel 
 1187. 
 
 Sparta, Athena Chalkioikos and Athena Poliouchos, Eph. Arch. 
 (1892), p. 24, No. 6, 11. 13-16; cf. Paus. Ill, 17, 2. 
 
 Tegea: 
 
 (1) Athena Alea, BCH, XIII (1889), p. 281, 1. 1; XVII (1893), 
 p. 21 ; Michel 189, 191 ; Paus. VIII, 47, 3. There is some evidence for a priest- 
 ess in the cult, but it is very meager and untrustworthy as compared with that 
 for a priest, Alcidamas, 1, 185 (Bekker, Or. Att. V, p. 670, 1. n); Ath. Mitth., IV 
 (1879), p. 137. As a priest is mentioned in a fifth-century inscription, and as 
 the priest was eponymous in several later inscriptions, it is likely that he was 
 at the head of the cult. 
 
 (2) Athena Poliatis, Paus. VIII, 47, 5. 
 Thera, Athena Polias, IG, XII, 3, 495. 
 Thuria, Michel, 612. 
 
appendix 35 
 
 Hera 
 
 Priestess: 
 
 Aegium, Paus. VII, 23, 9. 
 
 Andeda, BSA, XVI, p. 122, No. 16. 
 
 Antimachia, BCH, XVII (1893), pp. 208 f., No. 10, 11. 7-8. 
 
 Aphrodisias, CIG, II, 2820, 1. 4. 
 
 Argos, Thuc. II, 2; IV, 133; Miiller, FHG, I, pp. 51-52, Fragg. 
 44-53; IV, pp. 633-35; Aesch. Suppl. 291 f.; Polyb. XII, 11, 1; Paus. II, 17, 
 3, 7; Plut. Frag. 10; CIG, III, 5984G, 6126.B, 1. 16; Waldstein, Argive Heraeum, 
 pp. 141 ff.; Harvard Studies, XII, opp. p. 335. To this list of references many 
 less important ones might be added. 
 
 Astypalaea, IG, XII, 3, 196. 
 
 Athens, IG, II, 1, 631, 11. 11-12; Plut. Frag. 9, 2. 
 
 [Corcyra, Riemann, "Recherches Archeologiques sur les lies Ionien- 
 nes, in Bill. Ecol. Fran. d'Ath. et Rome, 1879), I, p. 47, No. 22; vide ibid., 
 p. 44. Bracketed because there is some doubt as to the divinity served.] 
 
 Cyrene, CIG, III, 5143. 
 
 Delos, BCH, XIV (1890), p. 398, 11. 3-4; XXIX (1905), p. 449, 
 11. 21 f. 
 
 f Kalynoren, Zeus, Athena, and Hera, Heberdey-Wilhelm, op. cit., 
 p. 157, No. 264. 
 
 Larisa, Julia Hera Sebaste, IG, IX, 2, 333. 
 
 Messene, Paus. IV, 12, 6. 
 
 Metropolis (Phrygia), Roscher, Lex., I, 2, 2086, refers to Mover, kcu 
 fttBX. tj}s iv ^fivpvr) Euayy. 2xoA.^s, 2, pp. 90, 100. 
 
 Olbasa, Zeus Kapitolios and Hera Kapitolia, Ramsay, Cities and 
 Bishoprics of Phrygia, I, p. 309, No. 122. 
 
 Pergamum, Hera Basilea and Zeus Megistos, Ath. Mitth., XXXIII 
 (1908), p. 402, No. 28. 
 
 Pogla, Hera Basilis, CIG, III, 4367 f . 
 
 Samos, Athen. XV, 6720-^; cf. SGDI, III, 2, 5702, 1. 22 and note. 
 
 Theira (Ionia), BCH, XVIII (1894), p. 540. 
 
 Thera, Hera Dromaia, IG, XII, 3, 513. 
 
 Priest: 
 
 t Aegaeae, Zeus, Hera, and Athena, IGRR, III, 925. 
 * Aegiale, Zeus, Hera, and Poseidon, IG, XII, 7, 438. 
 [Amathus, BCH, XX (1896), p. 351 ff. Bracketed because the name 
 of the divinity is only conjectural.] 
 
 Argos, Hdt. VI, 81. Herodotus recounts that when Cleomenes 
 wished to sacrifice upon the altar of Hera, the priest forbade him. In view of 
 the mass of evidence for a priestess at the head of the cult, it is likely that the 
 word lepers was used here instead of vew/edpos, icAaSov^os, or some other 
 subordinate of the sacred precincts.] 
 
36 A STUDY OF THE GREEK PRIESTESS 
 
 Cos, Hera Argeia Heleia Basileia, Paton-Hicks, 38, 11. 5-7. 
 Erythrae, Hera Teleia, SIG 2 , 600, 11. 127 ff., 133 ff. 
 
 * Gortyn, Zeus Olympios and Hera Olympia, SGDI, III, 2, 5145. 
 *Mylasa, Zeus Strateios and Hera, Ath. Mitth. XV (1890), p. 268, 
 
 11. 5-6. 
 
 * Pontoreia (Rhodes), Zeus and Hera, IG, XII, 1, 786, 11. 10 f. 
 Priest and Priestess: 
 
 Lebadea, Zeus Basileus and Hera Basilis, IG, VII, 3096-97. 
 
 Panamara, Zeus Panamaros and Hera, BCH, XII (1888), p. 253 ff.; 
 XXVIII (1904), PP- 20 ff., 354 ff.; CIG, II, 2719, 11. 13-14; vide Nilsson, 
 Griech. Feste, pp. 28 ff. 
 
 Demeter and Kore 
 Priestess: 
 
 Aegila, SIG 2 , 653, 1. 31; Paus. IV, 17, 1. 
 Antimachia, Paton-Hicks, 386. 
 Arcesine, Rev. Et. Gr., XVI (1903), p. 166. 
 Athens: 
 
 (1) Demeter Chloe, BCH, XIII (1889), p. 167, No. 4; cf. IG. II, 
 1, 631, 1. 16; III, 1, 349. For a general reference to a priest, vide Paus. I, 22, 3. 
 
 (2) Demeter Thesmophoros, Lucian, Dial. Meretr. VII, 4 and 
 Schol.; Timon 17. 
 
 Carthaea, IG, XII, 5, 1088-89. 
 Catana, Cic. In Verr. IV, 45 (99). 
 
 Cnidus, SGDI, III, 1, 3522; Newton, Essays on Art and Archaeology, 
 p. 85. 
 
 Corinth, Diod. Sic. XVI, 66; Plut. Vit. Timol. 8. 
 
 Coronea, Demeter Thesmophoros, IG, VII, 2876. 
 
 Cumae, Plut. Mul. Virt. 262^. 
 
 Cyrene, Demeter Thesmophoros, Aelian Frag. 44. 
 
 Cyzicus, Ath. Mitth. VII (1882), p. 156, 11. 13 f. 
 
 Delos: 
 
 (1) Demeter, BCH, XXXIV (1909), opp. p. 172, 1. 23. 
 
 (2) Kore, ibid. 
 
 Dotium, Callim, Hymn, to Dem. 42 ff. 
 
 Elaiussa-Sebaste (Cilicia), Heberdey-Wilhelm, op. cit., p. 56, No. 128. 
 
 Erythrae, Demeter Thesmophoros, Farnell, op. cit., Ill, p. 330, No. 97 
 quotes from BCH, IV, p. 157, No. 160, to which the writer did not have access. 
 
 Hermione, Demeter Chthonia, IG, IV, 743; Paus. II, 35, 7-8; Aelian, 
 De Anim. XI, 4. 
 
 Larisa: 
 
 (1) Demeter Phylaka and Dionysus Karpios, IG, IX, 2, 573. 
 
 (2) Demeter, Kore, and Despotes, Eph. Arch., 1910, p. 377, 
 No. 24. 
 
APPENDIX 37 
 
 [Mt. Lycaeus, Demeter e<£' In-TroSpo/xw, SIG 2 , 653, 1. 31. Location of 
 the cult not certain.] 
 
 Mylasa, BCH, XXII (1898), p. 391, No. 36. 
 
 Olympia, Demeter Chamyne, Arch.Ztg. XXXVI (1878), p. 94, No. 149; 
 XXXVII (1879), pp. 138 f., No. 274; p. 210, No. 330; Paus. VI, 20, 9. 
 
 Palaeopaphos, CIG, II, 2637. 
 
 Panticapaeum, SGDI, III, 2, 5562. 
 
 Patara, JHS, VI (1886), p. 354, No. 113. 
 
 Pergamum, Ath. Mitth., XXXV (1909), p. 475, No. 62. 
 
 Pherae, Demeter Megalartos, IG, IX, 2, 418. 
 
 Phigalia, Demeter Melaina, Paus. VIII, 42, 12. 
 
 Piraeus, Demeter Thesmophoros, IG, II, 1, 573ft (pp. 421 f.). 
 
 Priene, SGDI, III, 2, 5584. 
 
 Samurlu (Lydia), Mise Kore, Ath. Mitth., XXXV (1909), p. 444. 
 
 Smyrna, Demeter Thesmophoros, CIG, II, 32 n. 
 
 Syllium (Pamphylia), IGRR, III, 801-2. 
 
 Syros, IG, XII, 5, 655, 1. 5 f. 
 
 Tegea, Farnell, op. cit. Ill, p. 370, s.v. "Tegea," gives an inscription 
 from LeBas-Foucart, MSgaride et Pilop., No. 337J. 
 
 Thasos, Paus. X, 28, 3. 
 
 Thebes, IG, VII, 2676. 
 
 Thespias, Demeter Achaia, IG, VII, 1867; (Demeter), ibid., 2148. 
 
 Tralles, CIG, II, 2937. 
 
 Priest: 
 
 Acrae, Kalligeneia, CIG, III, 5432. 
 
 Aghlan (Phrygia), Demeter and Sabazios, Sterrett, Papers Am. 
 School at Athens, II, pp. 37 f., No. 37. 
 
 Ancyra (Galatia), CIG, III, 4026. 
 
 Argos, IG, IV, 606 (hierophant) ; Paus. I, 14, 2. 
 
 Athena: 
 
 [(1) Ge Kourotrophos and Demeter Chloe, Paus. I, 22, 3. 
 Bracketed because the evidence for a priestess in the cult is good, while the 
 word "priests" is used here in a general sense.] 
 
 [(2) Demeter Ompnaea, IG, III, 1, 26. Bracketed because the 
 name of the divinity is conjectural.] 
 
 (3) Demeter and Pherephatta, IG, III, 1, 293. 
 
 (4) The god and the goddess, IG, III, 1 , 1 108-9 5 EP h - Arch., 1900, 
 P- 79> 1- 355 (the g°d, the goddess, and Eubouleus) IG, II, 3, 1620c (p. 352); 
 cf. IG., I, Suppl. p. 3C, 11. 40-41. 
 
 Baindir (Lydia), Rev. Et. Gr., V (1892), p. 341. 
 Celeae, Paus. II, 14, 1 (hierophant). 
 . Cos, Paton-Hicks, 37 (p. 82), 11. 60-62; cf. ibid., 56; Arch. Ariz., 
 XVI (1901), pp. 135 f. 
 
38 A STUDY OF THE GREEK PRIESTESS 
 
 Cyzicus, Kore Soteira, Ath. Mitth., VI (1881), p. 130, No. 15; BCH, 
 XIV (1800), p. 537- 
 Erythrae: 
 
 (1) Demeter and Kore, SIG 2 , 600, 11. 71 f. 
 
 (2) Kore Soteira, ibid., 11. 82 f. 
 
 (3) Demeter ey KoAomhs ibid., 11. 47 f., 63 f. 
 
 (4) Demeter and Kore Pythochrestos, ibid., 11. 89 f. 
 
 Gela, Hdt. VII, 153-54 (hierophant) ; cf. Pind. 01. 6, 158 and Schol. 
 
 Lerna, IG, III, 1, 718 (hierophant); Anthol. Gr. II, p. 241, No. 688 
 (Jacobs); cf. IG, III, 1, 172. 
 
 Megalopolis, Eph. Arch., 1896, pp. 121 f., 1. 18 (hierophant); cf. 
 BSA, XII, pp. 128 ff.; Paus. VIII, 31, 7. 
 
 Pheneus, Demeter Kidaria, Paus. VIII, 15, 3. 
 
 Sparta: 
 
 (1) Demeter and Kore, Eph. Arch., 1892, p. 24, No. 6, 11. 13, 20-21. 
 
 (2) Demeter iv Aucrvwy, ibid., 11. 13, 25-26. 
 Syracuse, Pind. 01. 6, 158 ff. and Schol. 
 
 Tomi, Pluto, Demeter, and Kore, IGRR, I, 603. 
 Tralles, Pluto and Kore, Strabo XIV, 1, 44 (649). 
 
 Priest and Priestess: 
 
 Andania, SIG 2 , 653, 11. 5, 7, 28 ff., 82, 88, 96 f.; cf. Paus. IV, 2, 6. 
 
 Eleusis. There were both priests and priestesses in this cult, although 
 it is not easy to determine the exact number and position of each (Stengel, 
 Griech. Kultusalt., p. 159, § 94). Foucart (Les Grands Mysteres d' Eleusis, 
 pp. 1-99) has discussed the personnel of the Eleusinian cult in detail. A 
 catalogue of the Roman period names a score of ministrants of both sexes and of 
 various ranks (Eph. Arch., 1900, pp. 79-80). Only those of first rank should 
 be considered here. Of these, the dadouchos and the hieroceryx may be dis- 
 regarded because they were ministrants with special duties, as signified by 
 the name of each. The hierophant stood at the head of the cult (Foucart, 
 op. cit., pp. 24-25). Closely associated with him were the two hierophantids 
 (Eph. Arch., 1897, p. 55, No. 32; 1900, p. 79, 1. 35; BCH, XIX (1895), p. 113c; 
 Foucart, op. cit., pp. 63-66) and the priestess of Demeter and Kore (Eph. Arch., 
 1897, pp. 52 ff., Nos. 23-31; BCH, XIII (1889), p. 435, VL 57 f-5 XIX (1895), 
 p. 113; SIG 2 , 628, 1. 15; Demosth. 59, 1 16-17.) 
 
 Ephesus: (Priest) Strabo XIV, 1, 3; (633) SGDI, III, 2, 5605; Far- 
 nell, op. cit., Ill, p. 336 s.v. "Ephesus." (Priestess) SIG 2 , 655, 11. 4-8; P-W, 
 IV, 2745, 1. 5 ff. It is impossible to tell whether these scanty references deal 
 with one or with several cults of Demeter. 
 
 Epidaurus: (Hierophant) Eph. Arch., 1883, p. 25, No. 1; p. 147, 
 No. 37; cf. ibid., 1884, p. 21, No. 62. (Priestess) Diod. Sic. XXXII, 11, 4; cf. 
 Cavvadias, Les Fouilles d'Epidaure, p. 114. 
 
 Iconium, Tetrakore and Dionysus, Kaibel, Epig. Gr. 406. 
 
APPENDIX 39 
 
 Kaldjik (Phrygia), Sterrett, Papers Am. School at Athens, II, p. 113, 
 No. 81. 
 
 Lycosura, Despoina: (Priest) Eph. Arch. 1896, p. in, No. 8; p. 114, 
 
 No. 11; p. 128, No. 16; Rev. Et. Gr. IV (1891), p. 316. (Priestess) Eph. Arch., 
 896, p. 101, No. 3; p. no, No. 7. (Priest and priestess) Eph. Arch., 1896, 
 pp. 107-8. 
 
 Mantinea, Michel 992, 11. 7-8, 13, 23, 42; 993, 11. 4 ff. 
 
 Sparta, Kore and Temenios in Helos, Eph. Arch., 1892, p. 20, No. 2, 
 11. 11, 16-17; ibid., p. 25, No. 8, 11. 5-6. 
 
 Artemis 
 
 Priestess: 
 
 Actium, 'H Oeos ev KeAKa«j>, BCH, XV (1891), p. 663. 
 
 Aegira, Paus. VII, 26, 5. 
 
 Agiaz Buren (Lydia), Artemis Anaitis, Roscher, Lex., II, 2, p. 2867. 
 
 Ancyra (Galatia), ibid., p. 2893. 
 
 Anticyra, Artemis Dictynna, IG, IX, 1,5. 
 
 [Aperlae, CIG, III, 4300 t. Frag, inscr.] 
 
 Aphrodisias, Rev. Et. Gr., XIX, p. 117, No. 38. 
 
 [Apodote, IG, IX, 1, 421 (9eoKo\-qcra<ra).] 
 
 Apollonia (Pisidia), BCH, XVII (1893), pp. 256 f., No. 36. 
 
 Athens: 
 
 (1) Artemis Brauronia, Dinarch. 2, 12 (Bekker. Or. Att. Ill, 
 p. 181); cf. IG, II, 2, 778,4, 1. 5. 
 
 (2) Leto and Artemis, IG, III, 1, 376. 
 Attalia, Artemis Asylos, P-W, II, 1363, 11. 20 ff. 
 Aulis, IG, VII, 565. 
 
 Berhoea, Artemis Agrotera, Rev. Et. Gr., XV (1902), p. 142, 11. 9-10. 
 
 Brauron, Eurip. Iph. Taur. 1462 f.; Demosth. 54, 25. Hesych. s.v. 
 
 apKTos may refer to the cult in Brauron or to that in Athens. 
 
 Carystus, Artemis and Apollo, AJA, VIII (1893), p. 268. 
 
 Castabala, Artemis Perasia, Strabo XII, 2, 7 (537); Iambi. DeMyst. 
 
 3, 4- 
 
 Chaeronea, IG, VII, 3430. 
 
 Cyrene, IGRR, I, 1037; cf. Kaibel, Epig. Gr. 873. 
 
 Cyzicus, Artemis Munychia, Michel 537, 538, 11. 13-14. 
 
 Dokzat (Macedonia), Artemis Gazoria, BCH, XXII (1898), p. 346. 
 
 Halicarnassus, Artemis Pergaia, CIG, II, 2656. 
 
 Iolcus, IG, IX, 2, 1 1 22; Apoll. Rhod. I, 312. 
 
 Isinda (Pisidia), JHS, XV (1895), p. 125, No. 19. 
 
 Kalyvia (Attica) IG, II, 5, 12056. 
 
 Lemnos, Galen XII, 169. 
 
 [Leros, CIG, II, 2261&. Original provenance uncertain; cf. Class. 
 
 Rev., VIII (1894), p. 376.] 
 
 Massilia, Artemis Ephesia, Strabo IV, 1, 4 (179). 
 
40 A STUDY OF THE GREEK PRIESTESS 
 
 Megara: 
 
 (i) Artemis Soteira, IG, VII, 112; cf. ibid., 109. 
 
 (2) Artemis Orthosia, ibid., 113. 
 Metropolis (Phrygia), Artemis Tauropolos, JHS, IV (1883), p. 64, 
 No. 6. 
 
 Miletus: 
 
 (1) Artemis Boulaia, Sitzb. Kgl. Preuss. Akad. d. Wiss. (Berlin), 
 1901, p. 911, 1. 9. Farnell. op. cit., II, p. 381, No. Sib. 
 
 (2) Artemis Pythia, Farnell, loc. cit.; CIG, II, 2879, 2885-86; 
 Rev. d. Philol., XXIII (1899), p. 315, No. 32; p. 318, No. 34; p. 319, No. 36; 
 XXVI (1902), p. 133, B, 11. 10 f. 
 
 Mylasa, Artemis Kyria, P-W, II, 1391, 11. 23 ff. 
 [Oresthasium, Artemis Priestess, Paus. VIII, 44, 2. Bracketed 
 because there is doubt as to the exact meaning of the epithet of the goddess.] 
 Panamara, BCH, XII (1888), p. 267, 11. 31-32. 
 Patmos, Kaibel, Epig. Gr., p. 872. 
 Patrae: 
 
 (1) Artemis Triclaria, Paus. VII, 19, 1. 
 
 (2) Artemis Laphria, Paus. VII, 18, 12. 
 Phacium, Enodia, BCH, XV (1891), p. 412, No. 25. 
 Piribeyli (Galatia), JHS, XIX (1899), p. 306, No. 246. 
 
 Rhodes, Artemis Pergaia, IG, XII, 1, 66; Eph. Arch., 1911, p. 55, 
 No. 23. 
 
 Sardis, Artemis Sardiana, CIG, II, 3459. 
 Sparta: 
 
 (1) Artemis Orthia (Orthosia), CIG, I, 1444, 11. 3-6; 1465; 
 Paus. Ill, 16, 10; Schol. Plato, Leg. 633 B. 
 
 (2) Artemis Knagia, Paus. Ill, 18, 4. 
 
 [Tauroi, Eurip. Iph. Taur., 34, 65 f., 1114, 1399; Aristot. Poet. 14556, 
 11. 5 ff.; Diod. Sic. IV, 44, 7; Ann. delV Inst., 1862, pp. 116 ff.] 
 
 Tegea, Paus. VIII, 53, 3; Ath. Mitth., IV (1879), p. 137. 
 
 [Thebes, Kaibel, Epig. Gr., 869 (7rp<MroAos).] 
 
 Thera, IG, XII, 3, 494. 
 
 Thyatira, CIG, II, 3507-8. 
 
 Tralles, P-W, II, 14x1, D, 3 1 
 
 [Zacynthus, Artemis Opitais, IG, IX, 1, 600 (OeoKoXyo-aaav).] 
 
 Priest: 
 
 [Alorium, Artemis Heleia, Strabo VIII, 3, 25 (350). Bracketed 
 because the phraseology is too general.] 
 Athens: 
 
 (1) Artemis Kalliste, IG, II, 5, 6186, 1. 13; Eph. Arch., 1905, 
 p. 217, 1. 9; p. 239, 1. 44; cf. Hesych. s.v. KaAAi'oTTj. 
 
 (2) Artemis Soteira, IG, II, 5, 6306, 1. 24; cf. Klio, VII (1907), 
 p. 213. 
 
APPENDIX 41 
 
 [(3) The Charites and Artemis (Hecate) Epipyrgidia, IG, III, 
 1, 268. Priest with special function, lepeus 7rup<£opo?.] 
 
 [(4) Eph. Arch., 1856, p. 1382, No. 2761; cf. IG, III, 1, 1304. 
 Frag, inscr.] 
 
 Attalia, Artemis Elaphebolos, IGRR, III, 780. 
 *Camirus, Apollo Erethimios and Artemis, IG, XII, 1, 786, 1. 8; 
 cf. ibid., 732. 
 
 Chersonesos, Parthenos, Sitzb. Kgl. Preuss. Akad. d. Wiss. (Berlin), 
 1895, p. 514, No. 3; cf. ibid., p. 516, No. 6. 
 
 Cnidus, Artemis Hyacinthotrophos Epiphanis, SGDI, III, 1. 3502. 
 
 [Cynortium, Artemis and Apollo, CIG, I, n 73 (up<yn-oXrjaas).] 
 
 Delos, Artemis iv vrjo-w, IG, II, 2, 985, p. 434Z?, 1. 7; E, 1. 5; p. 436, 
 L 47; P- 437, 1 30; BCH, XXXII (1908), p. 438, 11. 7, 16-17. 
 
 [Duman (Phrygia), Ramsay, op. cit., I, p. 232, No. 77. Name of the 
 divinity uncertain.] 
 
 * Erythrae, Apollo Kaukaseus and Artemis Kaukasis, SIG 2 , 600, 11. 19 ff . 
 Haliartus, IG, VII, 2850. 
 
 * Hyampolis, Apollo and Artemis, IG, IX, 1, 87, 1. 18. 
 Iasus, Artemis Astias, JHS, IX, (1889), p. 339. 
 [Leros, Athen. XIV, 655c. Meaning of tcpas uncertain.] 
 Limnae, Artemis Limnatis, SGDI, III, 2, 46706. 
 
 Lindos, Artemis Kekoia, IG, XII, 1, 736, 1. 3, 814, 818-20, 824-26, 
 828, 831, 834. 
 
 Mylasa: 
 
 (1) Tauropolos, CIG, II, 2699. 
 * (2) Apollo and Artemis, ibid., 26946, 1. 2. 
 Myrrhinus, Artemis Kolainis, IG, III, 1, 275. 
 Mytilene, Artemis Thermaia, IG, XII, 2, 239, 242, 246-51 ; cf. Hermes 
 
 VII (1873), P- 408, 11. 14 f., p. 411. 
 
 Olymus, BCH, XXII (1898), p. 401, 1. 4. 
 
 Opus, Artemis Ennodia, IG, IX, 1, 281. 
 
 Pellene, Artemis Soteira, Paus. VII, 27, 3. 
 
 Philadelphia, CIG, II, 3422, 11. 1-2. 
 
 [Pholegandrus, Artemis Selasphoros, IG, XII, 3, 1057, 5a. Probably 
 a forged inscription.] 
 
 Piraeus, Artemis Munychia, Leutsch-Schneidewin, Corpus Paroem. 
 Gr., I, p. 402, 54 and note. 
 
 Saghir (Pisidia), Aberdeen Univ. Stud., XX, p. 345, No. 24. 
 
 [Scillus, Artemis Ephesia, Xen. Anab. V, 3, 9. While Xenophon 
 sacrificed to the goddess at stated occasions in this shrine, he was not neces- 
 sarily a priest, according to this passage.] 
 
 Selge, IGRR, III, 378. 
 
 [Thebes, Schol. Aesch. Seven against Thebes, 437. The scholiast 
 probably gives his inference from a suggestion of the poet's rather than what 
 he knew as fact. Cf. Tucker, Aesch. Seven against Thebes, pp. 90-91, note.] 
 
42 A STUDY OF THE GREEK PRIESTESS 
 
 Priest and priestess: 
 
 Bargylia, Artemis Kindyas: (Loutrophoros) BCH, XIII (1889), p. 38, 
 No. 5. (Priest) P-W, II, 1389, 11. 23 f. 
 
 Ephesus: (Priestess) CIG, II, 2982, 2986, 3001-3; Wood, Discoveries 
 at Ephesus, Inscr. from the Augusteum., Nos. 6-7 ; I riser, from the Great Theatre, 
 p. 21; Sterrett, Papers Am. School at Athens, II, p. 330, No. 384; Hogarth, 
 Ephesus, p. 172; Plut. An seni Respub. 24; Hist. Apollon. Reg. Tyr. 27, 48; 
 Aelian, Frag. 50. (Megabyzos) Hermes VII (1873), p. 29, No. 1; Xen. A nab. 
 V, 3, 6; Diog. Laert, II, 6, 7 (51); Strabo XIV, 1, 23 (641); Appian Bella 
 Civ. V, 9; Hogarth, Ephesus, p. 173. (Essenes) SGDI, III, 2, 5593; Paus. 
 VIII, 13, 1. (All) Michel 490, 11. 6-7. 
 
 [Lycosura, Eph. Arch., 1896, pp. 107 f., No. 6. It is uncertain whether 
 this is simply a dedication to Despoina and Artemis by the priest and the 
 priestess of the former or these ministrants actually served both divinities.] 
 
 Magnesia ad Maeandrum, Artemis Leucophryene, CIG, II, 2914; 
 SIG 3 , 553, 11. 15-16, 22, 32-33. 
 
 Messene, Artemis Limnatis, SGDI, III, 2, 4649, 4656; cf. Ath. Mitth., 
 XVI (1891), pp. 351 f- 
 
 Orchomenus, Artemis Hymnia, Paus. VIII, 5, n-12; 13, 1, 5. 
 
 Perge, Artemis Pergaia, IGRR, 796-7; Hesych. s.v. ayov, dyos. 
 
 Sidyma, Artemis and Apollo, IGRR, III, 583-84; P-W, II, 1352, 
 11. 49 ff- 
 
 Sparta, Artemis Patriotis in Pleiae, CIG, I, 1444; Eph. Arch., 1892, 
 pp. 23 f., No. 6. 
 
 Termessus: (Kanephoros) CIG, III, 4362. (Priest) IGRR, III, 451; 
 cf. ibid., 424; JHS, XV (1895), p. 27. 
 
 Aphrodite 
 Priestess: 
 
 Athens, Aphrodite Pandemos, IG, II, 5, 314c, 11. 1, 17; 153 10. 
 
 Demetrias, Aphrodite Neleia, IG, IX, 2, 1125. 
 
 Idalium, Rev. Arch., VI (1885), p. 358, § 3. 
 
 [Larisa, Aphrodite Pandemos, IG, IX, 2, 572. Frag, inscr.] 
 
 [Megalopolis, Kaibel, Epig. Gr. 1044 Clpo7rdAos).] 
 
 Phalara, IG, IX, 2, 1359 on p. vii. 
 
 Piraeus: 
 
 (1) Aphrodite, IG, III, 1, 1280a, b), 1. 37. 
 
 (2) Dea Syria, IG, II, 1, 627; III, 1, 1280a, b), 1. 40. 
 Segesta, Aphrodite Ourania, IG, XIV, 287. 
 
 Sestus, Musaeus, Hero and Leander, 11. 31, 68, 141. 
 Sicyon, Paus. II, 10, 4. Pausanias makes a note of the fact that the 
 official priestess was here called loutrophoros. 
 
 Smyrna, Aphrodite Ourania, CIG, II, 3157. 
 Sparta, Aphrodite Enoplios, CIG, I, 1444, 11. 3, 9. 
 
APPENDIX 43 
 
 Priest: 
 
 Alopece, CIG, I, 395. 
 
 Astypalaea, Atargatis, IG, XII, 3, 178. 
 
 Athens: 
 
 (1) Aphrodite and the Charites, IG, II, 5, 11616. 
 [(a) CIG, I, 508. Frag, inscr.] 
 Buthrotum, CIG, II, 1823. 
 Camirus, IG, XII, 1, 705, 11. 16, 25. 
 
 Cnossus, Ares and Aphrodite, BCH, XXXIV (191°), P- 33*, U- I4~i5- 
 
 Delos, Aphrodite Hagne, IG, II, 2, 985, p. 434#, 1- 12; E. p. 436, 
 
 11. 8, 55; P- 437, 1- 2; BCH, XXXI (1907), p. 335, No. 1; cf. Klio, VII (1907), 
 
 pp. 219-21. v 
 
 Erythrae: 
 
 (1) Aphrodite Pandemos, SIG 2 , 600, 11. 57 ff. 
 
 (2) Aphrodite in Embatos, ibid., 11. 39 ff. 
 
 (3) Aphrodite Pythochrestos, ibid., 11. 4 ff., 74 i-, 15° ff- 
 Golgus, Rev. Arch., XXII (1870), pp. 370-72, Plate XXIII. 
 Lapethus, Aphrodite Paphia, SGDI, I, 1. 
 
 Lindus, IG, XII, 1, 786, 11. 2-4. 
 Mylasa: 
 
 (1) Aphrodite Strateia, CIG, II, 2693 f., 1. 7. 
 
 (2) Aphrodite Syria, Ath. Mitth., XV (1890), p. 259, No. 12. 
 
 (3) Aphrodite Euploia, ibid., p. 261, No. 15, 11. 15-16. 
 
 (4) Aphrodite Pandemos, BCH, XII (1888), p. 32, No. 12. 
 Neopaphos, SGDI, I, S3- 
 
 Palaeopaphos, SGDI, I, 38-40; JHS, IX (1889), p. 251, No. 109; 
 Pind. Pyth. 2, 31. 
 
 Philippopolis, Dea Syria, Rev. Et. Gr. XV (1902), p. 32. 
 
 Sparta, Aphrodite Ourania, Eph. Arch., 1892, p. 24, No. 6, 11. 13, 22-23. 
 
 Syracuse, Dea Syria, IG, XIV, 9. 
 
 Theangela, Jahresh. Oest. Arch. Inst. XI (1908), p. 63, 11. 4-5. 
 
 Priest and priestess: 
 
 Aphrodisias: (Anthephoros) CIG, II, 2821-22. (Priest) CIG, II, 
 2778, 2782, 11. 15-16; Rev. Et. Gr. XIX, p. 128, No. 54; p. 148, No. 80, 11. 6, 
 11-15, 18. 
 
 Larisa, 'Ayv^ 6ed, Keil-Premerstein, "Ber. iiber eine Reise inLydien 
 u. siid. Aiolis," pp. 92-93, No. 199, in Denkschr. Kais. Akad. d. Wiss. (Wien), 
 1910. 
 
 Mother of the Gods 
 Priestess: 
 
 Cyzicus, Mother Plakiane, Michel 537, 11. n f.; 538, 1. 13. 
 Edessa (Macedonia), Ath. Mitth., XVIII (1893), p. 416, No. ic. 
 Magnesia ad Maeandrum, Plut. Vit. Them. 30; Strabo XIV, 1, 40. 
 
44 A STUDY OF THE GREEK PRIESTESS 
 
 Mamurt-Kaleh (Mysia), Conze-Schazmann, Erganz. Jahrb. Arch. 
 Inst., IX, pp. 6 f. 
 
 [Minoa, IG, XII, 7, 237, 11. 20-28, 64. It is uncertain to what divinity 
 this priestess belonged.] 
 
 Nicaea (Bithynia), Cybele and Apollo, Rev. Arch., XII (1865), p. 216. 
 For correction in location, vide Roscher, Lex., II, 2, 2855, U- 3 2 ff. 
 
 Olbia, JHS, XXII (1902), p. 266. 
 
 Orchomenus, IG, VII, 3216; cf. Eph. Arch., 1896, pp. 39 f., No. 276. 
 
 Panticapaeum, Phrygian Mother, JHS, XXII (1902), p. 266. 
 
 Pergamum, Meter Basileia, Roscher, Lex., II, 2, 2852, 11. 41 ff. 
 
 [Smyrna, CIG, II, 3193. Mutilated inscription.] 
 
 Thyatira, CIG, II, 3508. 
 
 Tomi, Rev. Arch., XXVIII (1874), p. 17, No. 4. 
 
 Priest: 
 
 Argos, /G, IV, 659, 1. 5. 
 
 Athens, /G, III, 1, 1062, 11. 9-10; Eph. Arch., 1910, p. 17, No. 2. 
 
 Attuda, Mother Adrastos, Roscher, Lex., II, 2, 2849, 11. 10 ff. 
 
 Carthaea, BCH, XXIX (1905), p. 358, No. 14. 
 
 Comana (Cappadocia), Strabo XII, 2, 3 (535), 3, 32 (557); Jour, of 
 Philol., XI (1882), p. 147, No. 5. There may have been a priestess associated 
 with the priest as at Comana in Pontus, as there was a general resemblance 
 between the two shrines, ibid., 3, 32 (557). 
 
 Cos, Rhea, Paton-Hicks, 38, 11. 3-4. 
 
 [Epidaurus, Cawadias, Fouilles d'Epidaure, No. 64. Diogenes, the 
 priest mentioned in this inscription, is so well known as a priest of Asclepius 
 that it seems most reasonable that this is a dedication to the Great Mother by 
 the priest of Asclepius.] 
 
 Erythrae, SIG 2 , 600, 11. 83 ff. 
 
 Gordium, G. Korte-A. Korte, Erganz. Jahrb. Arch. Inst., V, pp. 213 f. 
 
 Omer Keui (Phrygia), Ramsay, op. cit., I, p. 246, No. 88. 
 
 Proconnesus, JHS, XXVI (1906), pp. 29 ff. 
 
 [Saghir (Pisidia), Sterrett, Papers Am. School at Athens, III, p. 265, 
 No. 380 (archigallus). Frag, inscr.] 
 
 Sardes, JHS, XXIX (1909), p. 155, No. 4. 
 
 Savatra (Galatia), JHS, XIX (1899), p. 280, No. 163 (archigallus). 
 
 Zela, Anaitis, Strabo XII, 3, 37 (559). 
 
 Priest and priestess: 
 
 Comana (Pontus), Strabo XII, 3, 32 (537), 34 (559); 8, 9 (575). 
 
 Pessinus (priest), Strabo XII, 5, 3; Polyb. XXII, 18, 5; Plut. Vit. 
 Mar. 17; Diod. Sic. XXXVI, 13; Ath. Mitth., XXII (1897), pp. 38 f., Nos. 22, 
 23, 11. sff.; Michel 45; (priestess) Julian 389.4 (ep. 21). 
 
 Piraeus, IG, II, 1, 614, 11. 16, 21 ff., 29 ff.; Ill, 1, 94; Ann. dell'Inst., 
 XXXIV (1862), p. 27, No. 3; pp. 30 ff., Nos. 8-9. 
 
appendix 45 
 
 Groups of Goddesses 
 
 azesian goddesses 
 
 Priest: * Epidaurus, Apollo Maleates and the Azesian Goddesses, 
 Cawadias, Fouilles d'Epidaure, p. 46, No. 51. 
 
 CHARITES 
 
 Priest: 
 
 Athens: 
 
 (1) Demos and Charites, IG, III, 1, 661; Eph. Arch., 1859, 
 p. 2065, No. 4098, 1. 6; (Demos, the Charites and Rome) IG, III, 1, 265. 
 f (2) Aphrodite and the Charites, IG, II, 5, 11616. 
 f (3) The Charites and Artemis (Hecate) Epipyrgidia, IG, III, 1, 
 268; cf. Paus. II, 30, 2. 
 
 Naxos, IG, XII, s, 55. 
 
 Orchomenus, IG, VII, 3207. 
 
 [Paros, CIG, II, 2325. Provenance uncertain.] 
 
 EUMENDDES 
 
 Priestess: Cerynea, Paus. VII, 25, 7. 
 
 Priest and priestess: [Athens, Schol. Soph. Oed. Col. 489; Hesych. s.v. 
 Xyreipai. From these poor sources it is impossible to be sure of either the sex 
 or the rank of the Hesychidae, who served the Eumenides here.] 
 
 MOIRAE 
 
 Priestess: 
 
 Eleusis, Eph. Arch., 1900, pp. 79 f., 1. 27. 
 Sparta, Moirae Lacheses, CIG, I, 1444, 11. 3, 8. 
 
 MUSES 
 
 Priestess: Paros, IG, XII, 5, 291. 
 Priest: 
 
 Athens, IG, III, 1, 286. 
 
 Termessus, IGRR, III, 424. 
 
 Thera, IG, XII, 3, 330, 11. 57-59- 
 
 Thespiae, IG, VIII, 1760, 11. 2-4; Michel 891, 1012, 11. 2-3. 
 
 Troezen, Plut. Sept. Sap. Conviv. 4; cf. Paus. II, 31, 4~5- 
 
 NEREDJS 
 
 Priest: * Erythrae, Achilles, Thetis and the Nereids, SIG 2 , 600, 11. 51 f., 
 76 f. 
 
 NYMPHS 
 
 Priestess: 
 
 Antiphellus, BCH, XVIII (1894), p. 323, No. 1, 1. 6. 
 
 Bargylia, BCH, XIII (1889), p. 39, 1. 5. 
 
 [Patara, BCH, XVIII (1894), p. 330, No. 22. Frag, inscr.] 
 Priest: Apollonia, Ath. Mitth., IV (1879), p. 233. 
 
46 a study of the greek priestess 
 
 Personified Abstract Ideas 
 
 adrasteia 
 Priest: Cos, Nemesis and Adrasteia, Paton-Hicks, 29, 1. 10. 
 
 AIDOS 
 
 Priestess: Athens, IG, III, 1, 367. 
 
 ARETE 
 
 Priest: Pergamum, Ath. Mitth., XXXII (1907), p. 312. 
 
 DIKAIOSYNE 
 
 Priest: Olymus, BCH, XXII (1898), p. 394, No. 42, 1. 5. 
 
 EIRENE 
 
 Priestess: [Athens, Michel 673, 1. 6. Frag, inscr.] 
 Priest: Erythrae, SIG 2 , 600, 11. 140 f. 
 
 ELEUTHERIA 
 
 Priest: Aphrodisias, Rev. Et. Gr., XIX (1906), p. 127, No. 54. 
 
 ENYO 
 
 Priest: 
 
 * Athens, Ares Enyalios, Enyo and Zeus Geleon, IG, III, 1, 2, 1. 5. 
 Erythrae, Enyo and Enyalios, SIG 2 , 600, 11. 34 ff . 
 
 EUCLEIA 
 
 Priest: Athens, Eucleia and Eunomia, IG, III, 1, 277, 623, 11. 13-14, 
 733, 738. 
 
 EUNOMIA 
 
 Priest: t Athens, ibid. 
 
 HOMONOIA 
 
 Priestess: Chaeronea, IG, VII, 3426, 11. 1, 5-6. 
 
 Priest: Perge, IGRR, III, 796. 
 
 Priest and priestess: Dorylaeum, IGRR, IV, 522, 1. 11. 
 
 HYGIEIA 
 
 Priestess: [Cos, Asclepius, Hygieia, Epione, Arch. Anz., XVIII (1903), 
 p. 10; cf. Paton-Hicks, 30 (fragmentary). This case has been bracketed 
 because there was probably also a priest of Asclepius and Hygieia, just as there 
 was certainly a priest of Apollo Dalios, as well as a priestess (Paton-Hicks 125; 
 Arch. Anz., XVIII [1903], p. 10). From lack of direct evidence upon this 
 point, however, this case has been excluded both as a priestess of Hygieia and 
 as a priestess of Asclepius.] 
 
 Priest: 
 
 * Athens, Asclepius and Hygieia, IG, II, 1, 4896, 1. 9; III, 1. 1020, 
 1026; cf. Ath. Mitth., X (1885), pp. 256 f. 
 
 * Gythium, Asclepius and Hygieia, CIG, I, 1392. 
 
APPENDIX 47 
 
 * Haleis, Asclepius and Hygieia, Paton-Hicks, 345, 11. 14-16. 
 
 * Melos, Asclepius and Hygieia, IG, XII, 3, 1085. 
 
 * Piraeus, Asclepius and Hygieia, IG, II, 3, 1504. 
 
 * Rhodiopolis, Asclepius and Hygieia, IGRR, III, 732-33. 
 
 * Stratonicea, Asclepius and Hygieia, BCH, XII (1888), p. 87, 
 No. 11, 1. 9. 
 
 Synnada, Hygieia and Sophrosyne, BCH, XVII (1893), p. 284, No. 86. 
 
 * Asclepius and Hygieia, MusSe Beige, XI (1907), pp. 15 f., No. 30, 
 11. 7-9, 16, 32-34, 42; VIII (1904), pp. 89 f., No. 21, 11. 12-16. 
 
 MASSILIA 
 
 Priest: Phocaea, CIG, 3413. 
 
 NEMESIS 
 
 Priestess: Mylasa, Class. Rev., Ill (1899), p. 137, No. 9. 
 Priest: 
 
 Athens, Ourania Nemesis, IG, III, 1, 289. 
 
 Corycus, The Nemeses, JHS, XII (1891), pp. 256 f., No. 28, 11. 17-18. 
 t Cos, Nemesis and Adrasteia, Paton-Hicks, 29, 1. 10. 
 
 [Imbros, IG, XII, 8, 79. Frag, inscr.] 
 
 NIKE 
 
 Aphrodisias, CIG, II, 2810, 11. 2-3. 
 Athens, Olympia Nike, IG, III, 1, 245. 
 Attalia, Nike Sebaste, IGRR, III, 778. 
 
 PEITHO 
 
 Priest: Mylasa, Class. Rev., Ill (1899), p. 137, No. 9. 
 
 RHODOS 
 
 Priest: 
 
 [Amorgos, IG, XII, 7, 493. Frag, inscr.] 
 [Minoa, ibid., 245. Frag, inscr.] 
 Naxos, Michel 872, 11. 8-9, 15-16, 22. 
 
 SOPHROSYNE 
 
 Priest: f Synnada, Hygieia and Sophrosyne, BCH, XVII (1893), p. 284, 
 No. 86. 
 
 THEMIS 
 
 Priest: Athens, IG, III, 1, 329. 
 
 TYCHE 
 
 Priestess: 
 
 Athens, SIG 2 , 397. 
 
 Kalynoren, Heberdey-Wilhelm, op. cit., p. 159, No. 265. 
 [Thyatira, Keil-Premerstein, "Ber. iiber eine Zweite Reise in Lydien," 
 Denkschr. Kais. Akad. d. Wiss. (Wien), 1911, pp. 25 f., No. 48. Frag, inscr.] 
 [Trapezopolis, CIG, III, 3953d. Frag, inscr.] 
 
48 A STUDY OF THE GREEK PRIESTESS 
 
 Priests: 
 
 Erythrae, Agathe Tyche, SIG 2 , 600, 1. 88. 
 
 * Mylasa, Zeus Hypsistos and Tyche Agathe, CIG, II, 26936, 1. 2. 
 
 * Pogla, Zeus Egainetos and Tyche, IGRR, 407. 
 Rhodes, IG, XII, 1, 67. 
 
 Sparta: 
 
 (1) Eph. Arch., 1892, pp. 23 f., No. 6, 11. 13, 18. 
 
 (2) Ibid., 11. 13, 23. 
 
 Troezen, Tyche Sebaste, IG, IV, 799. 
 Priest and priestess: 
 
 Palaeopaphos, JHS, IX (1888), p. 237, No. 40. 
 Selge, IGRR, 382, 383. 
 
 Miscellaneous Goddesses 
 
 aglauros 
 
 Priestess: Athens, IG, II, 3, 1369. 
 
 ALCMENE 
 
 Priestess: Aexone, Hebe and Alcmene, IG, II, 1, 581, 11. 24-25. 
 
 AMPfflTRITE 
 
 Priest: 
 
 * Syros, Poseidon and Amphitrite, IG, XII, 5, 672. 
 
 * Tenos, Poseidon and Amphitrite, IG, XII, 5, 925; cf. ibid., 948. 
 
 APHAEA 
 
 Priest: Aegina, Arch. Am., XVI (1901), p. 129. 
 
 BELELA 
 
 Priest and priestess: Piraeus, IG, III, 1, 1280a, a), 11. 10-12, b), 11. 1 ff. 
 
 BENDIS 
 
 Priest and priestess: Piraeus, Prott-Ziehen, Leg. Sacr. 11, No. 42, 1. 21; 
 cf. ibid., 41, 1. 8. Name of the divinity conjectural. 
 
 DIONE 
 
 * Priest: Termessus, Zeus and Dione, CIG, III, 4366W. 
 Priest and priestess: Dodona, Horn. 77. XVI, 234 f.; Hdt. II, 55; Soph. 
 Track. 172, 1166 f.; Strabo, VII, 7, 10-12 (328-29), fragg. 1-2; IX, 2, 4 (402); 
 Paus. X, 12, 10; BCH, XIV (1890), pp. 159-61; vide Jebb, Track., Append., 
 pp. 201 ff. 
 
 EILEITHYIA 
 
 Priestess: 
 
 Athens, IG, II, 3, 1586, 1590; III, 1, 926. 
 
 Delphi, BCH, XXIII (1899), pp. 386, 388. 
 
 Hermione, Paus. II, 35, 11. 
 
 Olympia, Paus. VI, 20, 2. 
 
 Paros, IG, XII, 5, 186, 1. 4. 
 Priest: Tenos, IG, XII, 5, 944. 
 
APPENDIX 49 
 
 EPIONE 
 
 Priestess: Cos, Paton-Hicks, 30, 1. 10; Arch. Anz., XVIII (1903), p. 10. 
 Priest: Haleis, Asclepius, Hygieia, and Epione, Paton-Hicks, 345, 11. 14-16. 
 
 ETEPHILE 
 
 Priest: Mytilene, IG, XII, 2, 222, 255, 263. 
 
 GE 
 
 Priestess: 
 
 Aegira, Paus. VII, 25, 13; Plin. Nat. Hist. XXVIII, 147. 
 Athens, Ge Themis, IG, III, 1, 350. 
 
 HEBE 
 
 Priestess: f Aexone, Hebe and Alcmene, IG, II, 1, 581. 
 Priest: 
 
 Amasia, Farnell, op. cit., Ill, p. 310. 
 
 Angora, Zeus, Ge, and Helios, BCH, XXV (1001), p. 336, No. 31. 
 Frag, inscr.] 
 
 Erythrae, SIG 2 , 600, 11. 55 ff. 
 
 HECATE 
 
 Priest and priestess: 
 
 Lagina, BCH, XXVIII (1904), p. 24, No. 3, pp. 261 f., No. 87, 11. 17 f., 
 p. 258, No. 81; XII (1888), p. 83, No. 9, pp. 85 f., No. 10, 11. 12-15, P- 87 f., 
 No. 11, 1. 5. 
 
 HESTIA 
 
 Priestess: Athens, IG, III, 1, 316, 322, 365. 
 Priest: 
 
 Erythrae: 
 
 (1) Hestia Temenia, SIG 2 , 600, 11. 9 f., 11. 59 f . 
 
 (2) Hestia Boulaia, SIG 2 , 600, 11. 65 f . 
 Stratonicea, BCH, XII (1888), pp. 87 f., No. 11, 1. 9. 
 
 KARISSA 
 
 Priestess: f Mytilene, Etephile and Karissa, IG, XII, 2, 255. 
 
 LETO 
 
 Priestess: | Athens, Leto and Artemis, IG, III, 1, 376. 
 Priest: 
 
 [Eleusis, Eph. Arch., 1897, p. 65, No. 49. Frag, inscr.] 
 
 Perge, IGRR, III, 780. 
 Priest and priestess: Apollo Dalios and Leto, Paton-Hicks, 125; Arch. 
 Anz., XVIII (1903), p. 10. 
 
 LEUCTPPIDES 
 
 Priest and Priestess: Sparta, Paus. Ill, 16, 1; BSA, XII, 356c). 
 
 LEUCOTHEA 
 
 Priest: Massilia, IG, XIV, 2433. 
 
5<) A STUDY OF THE GREEK PRIESTESS 
 
 ORAIA 
 
 Priestess: Piraeus, IG, III, i, 1280a, b), 1. 32. 
 
 PNISTIA 
 
 Priestess: Mytilene, IG, XII, 2, 136. 
 
 SELENE 
 
 Priest: * Gythium, Zeus Boulaios, Helios, and Selene, CIG, I, 1392. 
 
 THETIS 
 
 Priest: f Erythrae, Achilles, Thetis, and the Nereids, SIG 2 , 600, 11. 51 f., 
 
 75 I 
 
 Although there were numerous cults of Isis in Greece, she was not often 
 identified with a native divinity. Isis was foreign and remained foreign. One 
 might, at first glance, attribute the large number of priests in the worship to its 
 foreign origin. But on the other hand, the cult was not that of Isis, but of 
 Serapis and Isis, with Anubis and Harpocrates joined to the greater pair. 
 The priest at the head of the cult was frequently called the priest of Serapis, 1 
 often the priest of Serapis and Isis, 2 and occasionally, the priest of Isis.s Some- 
 times there was a priestess also in the cult, who was usually called the priestess 
 of Isis. 4 But priestesses in the strict sense of the word Upeta were rare. The 
 cult is omitted here because of its foreign character and because both the god 
 and the goddess were so prominent in the cult. 
 
 In considering the cults of male divinities, it is not necessary to enumerate 
 their priests since it is easier to find a score of priests than one priestess who 
 served a god. The following meager list shows that public sentiment was 
 certainly in favor of priests for gods. 
 
 Apollo 
 Priestess: 
 
 [Amyclae, CIG, I, 51, 53-55. Fourmont's forged inscription. Pau- 
 sanias (III, 16, 2) speaks only of certain women who wove a tunic for Apollo.] 
 Andania, SIG 2 , 653, 1. 97. 
 Argos: 
 
 (1) Apollo Diradiotes, Paus. II, 24, 1 (prophetess). 
 
 (2) Apollo Lykeios, Plut. Vit. Pyrrh. 31 (prophetess). 
 [Colophon, Lucian Bis Accus. 1 (792). Lucian, who thought that 
 
 there was a prophetess at this shrine, was probably misled by a false analogy, 
 
 1 E.g. (Delos) IG, II, 2, 985, p. 434Z), 1. 11, E, 1. 7; p. 436, 1. 57; p. 437, 1- 475 
 (Orchomenus) IG, VII, 3220; (Demetrias) IG, IX, 2, 1133. 
 
 2 E.g. (Mylasa) Michel 475, 11. 1-2; (Hyampolis) IG, IX, 1, 86, 11. 6-7; (Anaphe) 
 Michel 413, 11. 5-7. 
 
 3 E.g. (Samos) SIG 3 , 666; (Halicarnassus) BCH, XIV (1890), p. in, No. 12. 
 
 4 E.g. (Thespiae) IG, VII, 1869; (Sinope) CIG, III, 4157; (Chaeronea) IG, 
 VII, 3426. 
 
APPENDIX 51 
 
 as he was speaking at the same time of several oracles of Apollo at which there 
 really were prophetesses. Cf . Buresch, Klaros, pp. 36 f . There is good evidence 
 for a priest and a prophet in the cult, BCH, XVIII (1894), p. 216, No. 3, a), 
 
 II. 3-4, b), 11. s, 9-10; Tac. Ann. II, 54; Iambi. De Myst. 3, 11.] 
 
 Delos, CIG, II, 2308c; Iambi. De Myst. 3, n; Lucian Bis Accus. 1. 
 Vide Bouche-Leclercq, Histoire de la Divination, III, pp. 13-38. 
 
 *Nicaea (Bithynia), Cybele and Apollo, Rev. Arch., XII (1865), 
 pp. 215 f., B. 
 
 Priest and priestess: 
 
 Argos, CIG, I, 1152. 
 
 Chalcedon, CIG, II, 3794, 1. 3; 3796 (prophet and prophetess). 
 
 Cos, Apollo Dalios, Arch. Anz., XVIII, (1903), p. 10; Paton-Hicks, 
 125. 
 
 Delphi. For full list of references, vide Bouche-Leclercq, op. cit., 
 
 III, pp. 39-207; Farnell, op. cit., IV, pp. 381 ff. 
 
 Miletus, Rev. d. PhiloL, XXIII (1899), p. 314, No. 31; p. 315, No. 32; 
 Iambi. De Myst., 3, xx; Lucian Bis Accus., 1; cf. Buresch, Klaros, p. 36 
 (prophetess, prophet, and priest). 
 
 Patara, JHS, X (1889), p. 76, No. 28, 1. 4; Hdt. I, 182; Lucian loc. 
 cit.; Aelian De Nat. Anim. XII, 1; cf. Fehrle, Die Kultische Keuschheit, p. 8. 
 
 Sparta: 
 
 (1) Karneios Boiketas, Eph. Arch., 1892, p. 25, No. 8; pp. 19 f., 
 No. 2. 
 
 (2) Karneios Dromaios, ibid.; vide Wide, Lakon. Kulte, pp. 84 ff. 
 
 Dionysus 
 
 Priestess: 
 
 Andros, IG, XII, 5, 726. 
 Athens: 
 
 (1) Dionysus iv Ai/xvaus, Demosth. 59, 73 ff.; Athen. X, 437^; 
 Harpocr. and Hesych. s.v. yepapat; cf. Plut. Frag. 9, 2. 
 
 (2) Dionysus Anthios (?), IG, II, 1, 631, 11. 9-10. 
 Brysea, Paus. Ill, 20, 3; cf. CIG, I, 1466. 
 
 Cos, Paton-Hicks, 27. 
 * Larisa, Demeter Phylaka and Dionysus Karpios, IG, IX, 2, 573. 
 
 Semachidae, Steph. Byz. s.v. %r)fjj<xx<&u» 
 Priest and priestess: 
 
 Miletus, Sitzb. Kgl. Preuss. Akad. d. Wiss. (Berlin), 1905, p. 547; 
 Wiegand, Sechster Vorlauf. Ber. in Abh. Kgl. Preuss. Akad. d. Wiss. (Berlin), 
 1908, pp. 22 f. 
 
 Minoa, IG, XII, 7, 248. 
 
 Satrae, Hdt. VII, in (prophetess and prophets). 
 
 Teos, CIG, II, 3062, 3072, 3092. 
 
 Thera, IG, XII, 3, 420, 468 (yepaipa and priest). 
 
52 a study of the greek priestess 
 
 Zeus 
 Priestess: 
 
 [Arycanda, Zeus Perpendubrios, CIG, III, 4316&. Frag. Laser.] 
 Kalynoren, Zeus, Hera, and Athena, Heberdey-Wilhelm, op. tit., 
 p. 157, No. 264. 
 
 Megiste, Zeus Megisteus and Agathos Daimon, SGDI, III, 1, 4333. 
 Olbasa, Zeus Kapitolios and Hera Kapitolia, Ramsay, op. tit., I, 
 309, No. 122. 
 
 * Pergamum, Hera Basilea and Zeus Megistos, Ath. Mitth., XXXIII 
 (1908), p. 402, No. 28. 
 
 Priest and priestess: 
 
 Cillanian Plain (Phrygia), Zeus Sabazios, ibid., I, p. 310, No. 127. 
 Frag, inscr. 
 
 Panamara, Zeus Panamaros and Hera, BCH, XII (1888), p. 100, 
 No. 18; p. 101, No. 21; p. 250, No. 24; p. 253, No. 32; pp. 254 f., No. 35; 
 XV (1891), pp. 182 ff., Nos. 124 ff.; XXVIII (1004), pp. 20 ft*., Nos. 1 ff.; 
 pp. 238 ff., nos. 42 ff. 
 
 Miscellaneous Gods 
 . Priestess: 
 
 Ares, Selge (Pisidia) , IGRR, III, 383. 
 Asclepius: 
 
 (1) [Cos, Arch. Anz. XVIII (1903), p. 10; vide s.v. Hygieia.] 
 
 (2) Pergamum, IGRR, IV, 508. 
 
 (3) Sparta, Asclepius Schoenatas in Helos, CIG, I, 1444. 
 
 * Despotes, Larisa, Demeter, Kore, and Despotes, Eph. Arch. (1910), 
 p. 377, No. 24. 
 
 Helios, Athens, IG, III, 1, 313; cf. Harpocr. s.v. %Kipov. 
 
 Heracles, Thespiae, Paus. IX, 27, 6. 
 
 Pan: 
 
 (1) Ephesus, Ach. Tat. VIII, 6, 14. 
 
 (2) Lycosura, Paus. VIII, 37, n (prophetess); vide Bouche- 
 Leclercq, op. tit., II, p. 385. 
 
 Pluto: Eleusis, SI&, 628, 1. 21. 
 Poseidon: 
 
 (1) Calauria, Paus. II, $^, 2; cf. Paus. X, 5, 6. 
 
 (2) Thebes, IG, VII, 2465. 
 Sosipolis, Olympia, Paus. VI, 20, 2-3. 
 
 Priest and priestess: 
 
 Corybantes (male and female), Wilamowitz-Moellendorf, "Nordion. 
 Steine," in Abh. Kgl. Preuss. Akad. d. Wiss. (Berlin), 1909, pp. 32 ff. 
 
APPENDIX 53 
 
 Dioscuri, Sparta, Eph. Arch., 1892, pp. 23 f., No. 6; CIG, I, 1444. 
 Heracles, Sparta, Eph. Arch., 1892, pp. 19 f., No. 2; p. 25, No. 8. 
 Poseidon, Eph. Arch., pp. 25 f., No. 8; CIG, I, 1374. 
 Temenios, Sparta, Kore and Temenios in Helos, Eph. Arch., 1892, 
 pp. 19 f., No. 2; p. 25, No. 8. 
 
54 
 
 A STUDY OF THE GREEK PRIESTESS 
 TABLE I 
 
 
 Priestesses 
 
 Priests 
 
 Goddesses 
 
 Number 
 
 Excluded 
 
 Poor 
 Evidence 
 
 Number 
 
 Excluded 
 
 Poor 
 Evidence 
 
 Number 
 Excluding 
 
 Number 
 Erythraean 
 
 Athena 
 
 22 
 
 18 
 40 
 
 45 
 11 
 11 
 6 
 5 
 13 
 
 4 
 
 I 
 I 
 
 7 
 2 
 2 
 
 1 
 
 4 
 
 
 29 
 6 
 
 23 
 24 
 
 23 
 13 
 10 
 
 34 
 15 
 
 3 
 
 2 
 2 
 
 9 
 
 I 
 
 « ' 2 
 
 I 
 
 3 
 
 2 
 
 20 
 2 
 
 23 
 20 
 
 23 
 13 
 9 
 23 
 11 
 
 
 Hera 
 
 Demeter 
 
 I 
 4 
 
 Artemis 
 
 Aphrodite 
 
 3 
 
 1 
 
 Mother of the Gods . 
 Groups 
 
 Personifications. . . . 
 Miscellaneous 
 
 2 
 3 
 
 Total 
 
 171 
 
 22 
 
 177 
 
 25 
 
 144 
 
 17 
 
 TAELE II 
 
 
 Greece 
 
 Asia Minor 
 
 Total 
 
 
 Priestess 
 
 Priest 
 
 Priestess 
 
 Priest 
 
 Priestess 
 
 Priest 
 
 Aphrodite and Mag- 
 Athena, Hera, De- 
 meter, Artemis. . . 
 
 10 48% 
 68 65% 
 
 II 52% 
 36 35% 
 
 12 3 2 % 
 57 55% 
 
 25 68% 
 47 45% 
 
 22 38% 
 125 60% 
 
 36 64% 
 83 40% 
 
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