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Inscribed dedications attest to the generosity of priestesses in making benefactions to cities and sanctuaries, their pride in setting up images of themselves, and their authority in upholding sanctuary laws. We will take up this line of inquiry in chapter 2.Įvidence for priestesses can be found in nearly all categories of Greek texts, from Linear B tablets to epic and lyric poetry, histories, tragedies, comedies, political speeches, legal documents, public decrees, and antiquarian commentaries. Price has challenged us to consider the deeper question of why the Greeks so emphasized both genders for their gods. But the power of gender in the analogy between sacred servant and deity was so strong that it warranted a category of female cult agents who functioned virtually as public-office holders.
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The priests of asklepios full#
In a world in which only men could hold civic office and enjoy full political rights, it would have been easy enough for cities to organize their priesthoods on the model of magistracies. As Simon Price has stressed, the equality of men and women as priests and priestesses in ancient Greece was nothing short of remarkable. Indeed, it was this demand that eventually led to a central argument over the Christian priesthood, exclusively granted to male priests in the image of a male god. The demand for close identification between divinity and cult attendant made for a class of female sacred servants directly comparable to that of men overseeing the cults of gods. Central to this phenomenon is the fact that the Greek pantheon includes both gods and goddesses and that, with some notable exceptions, the cults of male divinities were overseen by male officials and those of female divinities by female officials. This narrative is particularly important because religious office presented the one arena in which Greek women assumed roles equal and comparable to those of men.
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This evidence provides firm, securely dated documentation from which we can bring to life the vibrant story of the Greek priestess. Only by gathering far-flung evidence from the epigraphic, literary, and archaeological records can we recognize larger patterns that reveal the realities of the women who held office. It informs us about eligibility and acquisition of office, costume and attributes, representations, responsibilities, ritual actions, compensation for service, authority and privileges, and the commemoration of priestesses at death. Yet the scope of surviving evidence is vast and takes us through every stage on the path through priesthood. Scattered references, fragmentary records, and ambiguous representations confound attempts to form a coherent view of women who held sacred offices in ancient Greece. She further enjoyed the honor of having her statue set up on the Athenian Acropolis, ensuring that she would be remembered always in her priestly status.ĭespite wide contemporary interest in the role of women in world religions, the story of the Greek priestess remains elusive. Her public record brought substantial rights for her and all her descendants. While scores of inscriptions survive to honor men in this way, Chrysis stands out as one of the few women who received special privileges by decree. The decree set up by the people of Delphi and the statue base from the Athenian Acropolis provide a tantalizing glimpse into the life of an exceptional woman. Chrysis had a great-great-grandfather who was a sacred supervisor (epimeletes) of the Eleusinian Mysteries and a grandfather who was a priest of Asklepios. They themselves were prominent Athenians from a family distinguished by its numerous cult officials.
The priests of asklepios series#
The city also voted to grant her, as well as all her descendants, an impressive series of rights and privileges: status as a special representative of Athens to Delphi (proxenos), the right to consult the oracle, priority of trial, inviolability (asylia), freedom from taxes, a front seat at all competitions held by the city, the right to own land and houses, and all other honors customary for proxenoi and benefactors of the city.īack in Athens, Chrysis's cousins, Dionysios, Niketes, and Philylla, set up a statue of their famous relative on the Acropolis. For her role in making the occasion one that befitted both Athens and Delphi, the people of Delphi bestowed upon Chrysis the crown of Apollo. The pageant was held in a grand manner "worthy of the god and his particular excellence." One individual stood out among the participants: Chrysis, priestess of Athena Polias. At the end of the second century b.c., Athenian worshippers set out in procession, marching from Athens to the sanctuary of Apollo at Delphi to celebrate the Pythais festival.