The societies of ancient Greece span a timeframe from approximately 800 BCE to around 146 BCE. Let us begin with the Temple of Isis at Pompeii and the Priestess Eumachia who was part of the Isis cult in Pompeii that was thought to arrive there around 100 BCE. Though the cult of Isis originated in ancient Egypt, her recognition spread extensively throughout the Greco-Roman world.
Eumachia is important as an example of how a Roman woman of non-imperial/non-aristocratic descent could become an important figure in a community and involved in public affairs. She is seen as representative for the increasing involvement of women in politics, using the power of a public priestess, the only political office able to be held by a woman for social mobility.1
In ancient Greece as in other ancient societies Priestesses played an important part in the well-being of the populace. Greek societies worshipped a number of Gods/Goddesses. I like to focus on the more relevant deities and their Temple Priestesses.
The Temple of Artemis in Ephesus Greece was also known as the Temple of Diana. The Greek Artemis morphed into the Roman Goddess Diana as both were virginal Goddesses of the Hunt and the Moon. Their temple at Ephesus was completely rebuilt three times though the millennium and parts of its rebuilt structure still stands today.
Artemis’ shrines, temples and festivals (Artemisia) could be found throughout the Greek world, but the Ephesian Temple to Artemis was unique because it was once considered one of the Seven Wonders of the World. Mythology tells us that the Goddess Diana was born in the woods near Ephesus, where her temple was built.
Also, according to tradition, the city which was later called Ephesus was founded by the Amazons, and Diana or Cybele was the deity of those half-mythical people.2
Thus far, there is no clear evidence of this fact. The priestesses of Ephesus were so numerous, that they were commonly called Melissai or bees. Coins in Ephesus were struck with the symbol of bees.
The Melissai, which in the early times were all virgins, were of three classes; it is no longer known just what the special duties of each class were. The ritual of the temple services consisted of sacrifices and of ceremonial prostitution, a practice which was common to many of the religions of the ancient Orient, and which still exists among some of the obscure tribes of Asia Minor.3
The Goddesses Artemis and Diana represent the wildness of nature. Artemis is oftentimes shown as a powerful presence standing with a bow and arrow next to her dog. As Artemis of Ephesus, she was also the protector of women in childbirth and fertility and with that persona she is often portrayed as a woman with multiple breasts signifying the mother of all life. Artemis was considered a virgin and was also the Goddess of wild animals, childbirth and vegetation.
The similar virginal Diana, it was said, was a huntress and also portrayed as an archer. Diana was one of three Goddesses, which includes Vesta and Minerva, who had sworn to honor their virginal vow not to marry.
During festivals and ritual processions ancient Priestesses of both Artemis and Diana danced passionately and lasciviously as maidens representing tree nymphs (dryads) honoring the woodland natures of their Divinities.
These chaste Goddesses required their Priestesses to be virginal also. They were most likely chosen from rich aristocratic Ephesian families who paid for the privilege of having their daughters serve in this way as a sort of rite of passage or perhaps to honor their households. Since the mythology of Ephesus included the theory that the fierce female dominated tribe of the Amazonians may have founded the city, this Matriarchal superiority may have been deeply engrained in its culture.
With the popularity of these Goddesses growing, vast numbers of little shrines honoring both Artemis and Diana, made of clay or marble, have been unearthed in many archeological sites.
They are exceedingly crude; in a little shell-like bit of clay, a crude clay female figure sits, sometimes with a tambourine in one hand and a cup in the other, or with a lion at her side or beneath her foot.4
These shrines were vastly popular with traveling pilgrims. Though it is recorded that the male Priests were selling these simple shrines to pilgrims on their journey, I believe that the Priestesses of the Temple would have also been taking part in this revenue venture.
It seems that the Ephesian Priestesses and the female identity of the Ephesians portrayed women as empowered and very capable. Diana and Artemis were powerful Goddesses defenders of Ephesus along with their strong Priestesses.
Her character and function varied greatly from place to place, but, apparently, behind all forms lay the goddess of wild nature, who danced, usually accompanied by nymphs, in mountains, forests, and marshes.5
Artemis supervised waters and lush wild growth, attended by nymphs of wells and springs (naiads). In parts of the peninsula her dances were wild and lascivious.6
In ancient Athens there was a large complex of temples honoring Athena: the Parthenon; Erechtheion; Old Temple of Athena; Sanctuary of Pandrosos; Temple of Athena Nike and Temple of Zeus and Athena. As with our Goddesses and Priestesses of Diana and Artemis of Ephesus, Athena was a warrior Goddess. She was the patron Goddess of Athens and her High Priestess held the most important religious position in Athens. Coming from a noble family of the “Eteoboutadae”7 she would have exerted considerable influence both religiously and politically. All the Priestesses in Athens played vital roles in the religious and civic duties of Athena’s cult.
The Holy Priestesses of Ancient Athens, also known as Jediis, were given the divine role to protect the home of the mother Goddess Athena. They also protected the fountain of youth from invaders (that legend states was there). All of the original women who bore the name of the Athenian Priestesses were regarded with such reverence that they were almost Saints in their own right.
There was no mortal owner of the Temple to Athena as it was the property of the Mother Goddess Pallas Athena. The monastery within the temple was run by the Priestesses who showed absolute abstinence from the outside world. Athena’s Priestesses were the caretakers of all life, the spreaders of pure love and in charge of all the food and water that went in and out of the temple.
Just like the Vestal Virgins of Rome, the Priestesses of Greek religious temples enjoyed many perks that other Greek women were not privy to. In exchange for their service and commitment they were often paid, given property and were respected. As celebrities they were considered role models.
Athens celebrated Panathenaea, Athena’s birthday, every year with great festivities. Every fourth year Athens celebrated the greater Panathenaea which was an even more splendid festival and included the Panathenaic Procession.
In preparation for the procession to the Acropolis, a new peplos, or robe, was made for the cult statue of Athena that was housed on the acropolis. Two young girls from noble families were chosen by the Archon Basileus as arrephoroi, to live with the Priestesses of Athena for a period of time and help to weave the new garment.8
The well-known Parthenon frieze shows the dancing Priestesses of the Panathenaic Procession. It confirms that while the average woman of Athens was not appreciated, those in religious service such as the Priestesses were revered and “were able to break down barriers and contribute publicly in the arenas of politics, civics, and religion.”9
The High Priestess of the Goddess Athena Polias (the protective deity of Ancient Athens) was regarded as the highest religious office in Athens and she would have enjoyed prodigious stature and influence. She not only managed the cult of Athena but was the superior of the minor officers. She was granted supreme power over the temple at Athens and she was the leading resource of direct communication with the Mother Goddess Athena. In addition, there was a High Priestess of Poseidon-Erecheteus and a Priestess of Athena Nike. These composed the three important cults to the Goddess Athena in Ancient Athens.
Only the virgin Priestesses were allowed to enter the holy of holies and speak directly to the Mother Goddess Athena. These Priestesses were knowledgeable in all of the spiritual rites and showed an extraordinary degree of selflessness, dedication and self-sacrifice in service to Athena.
1. https://en.wikipedia.org//wiki/Eumachia#
2. https://www.biblestudytools.com/encyclopedias/isbe/diana-artemis.html
3. https://www.biblestudytools.com/encyclopedias/isbe/diana-artemis.html
4. https://www.biblestudytools.com/encyclopedias/isbe/diana-artemis.html
5. https://www.britannica.com/topic/Artemis-Greek-goddess
6. https://www.britannica.com/topic/Artemis-Greek-goddess
7. https://brewminate.com/-the-cult-of-athena-in-ancient-greece/
8. https://brewminate.com/-the-cult-of-athena-in-ancient-greece/
9. https://brewminate.com/-the-cult-of-athena-in-ancient-greece/