ASPECTS OF GREEK AND ROMAN LIFE “TUR AIM OF THIS SERIES is to provide succinct, up-to-date surveys if in Classical times, and thus to build up a vivid, composite picture of important and in some cascs neglected aspects of ancient Greece and Rome. These books have been especially welcomed by scholars and students. But they are also of great value to the general reader who is interested in a specific field of study (for example, art or one of the sciences) and wishes to learn about the contribution made to it by the Greeks or Romans. £4 valuable series,’ The Times Literary Supplement. RECENT AND FORTHCOMING TITLES Arms AND ARMOU M, Sne Tue Erruscan Crt Law anp Lit Tue Morar anp Pourtica Donald Earl Cyronoiocy OF THE ANC:-* wi Dickerman Tue Fammy mn Crasstcat Greece W. K. Lace Cuanris AND Sociat Aw IN Greece AND Rome A. R. Hands Tue Roman Sorpier G. R. Watson Roman Mepicine John Scarborough Roman Cotonizanion unper THE Repusuc E. T, Salmon Scrpro Arricanus: Sorprer AND PoutrictaN H. H. Scullard Earty Grex Astronomy to Anistotte D. R, Dicks Tar Reuicions or THE Roman Emerre John Ferguson ‘Trayan’s COLUMN AND THE DaclAN Wans Lino Rossi Roman Farman K, D. Whi Isis 1v THE Grazco-Roman Wontp R. E. Witt Dram anp Bunrat 1 tur Roman Wortd J. M. C. ToynbeeASPECTS OF GREEK AND | eee RELIGIanE | ROMAN LIFE General Editor: Hl. H. Scullard OF THE ROMAN EMPIRE John Ferguson THAMES AND HUDSON© 1970 Joun rrncusox All rights reserved. No part of this publication eg are rept ny form or by any means, ofthe FOR ELNORA WITH GRATITUDE FOR THE TH OF EXPLORING THE ROMAN EMPIRE © TOGETHERCONTENTS LUST oF musraaONs FOREWORD IT 1 Tu ontaT MoruEn 15 1 tue sey-rarmem 32 Mm THE SUN-cOD 44 TV. THE DIVINE FUNCTIONARIES 65. vo orvcHe 77 X SHAMANS AND SHAMS 179 XI PHILOSOPHERS AND THE GODS 190LIST OF ILLUSTRATIONS + Bronze group of Cybele in a lion cart +2 Coptic textile with Cybele and attendants 45 Cybele siding side-saddle on a lion, bronze medallion of Lucilla 4 Diana Lucifera riding sidesaddle on 2 griffin, bronze medallion of Antoninus Pius 5 Relief of archigallus, priest of Cybele 6 Statue of Artemis of Ephesus 7 Venus, gold aureus of Julia Domna 8 Altar to the Three Mothers 9 Statue of Isis 10 Zeus enthroned on 2 mountain, bronze coin of Antoninus Pius 11 Temple of Bualbek, bronze coin of Septimius Severus 12 Great Altar of Pergamum, bronze coin of Septimius Severus and Julia Domma 15 Statue of Jupiter Dolichenus 44 Statue of Jupiter Optimus Maximus 45 Jupiter in quadriga, bronze medallion of Antoninus Pius 46 Jupiter and Emperors, bronze medallion of Marcus Aurchius 47 Jupiter and the Seasons, bronze medallion of Commodus 18 Jopicer, gold medallion of Diocletian 19 Japiter and Emperor, gold aurcus of Septimius Severus 420 Jopiter and Emperor, bronze antoninianus of Aurelian #1 Mero with radiate crown, bronze dupondius bbetyl of Emesa, gold aureus of Elagabalus bronze coin of Aurelian LIST OF ILLUSTRATIONS: 25 Sol standing, bronze coin of Constantine 26, 27 Mithraic reliefs 28 Mithraic relief originally representing Phanes 29 Statue of Diana Lucifera “a 30 Temple of Vesta, gold aureus of Julia Domna 31 Temple of Janus, bronze sestertius of Nero 32 Temple of Venus and Rome, bronze sestertius of Antoninus ‘Pius "2 = 33 Stele with Pan, Apollo and Mercury 34 Votive stele with Dionysus hunting 35 Bronze statuette of a Lar dancing 36 Relief of the Suoveraurilia 37 Altar of Cernunnos 38 Relief of Epona 39 Bronze group of Artio and her bear 40 Statue of the Tyche of Antioch 4x Statue of Fortuna 42 Glorification of Germanicus, cameo 4 Gallienus wearing corn wreath, gold aureus 45 Apothcosis of Trajan, Trajan’s Arch, Benevento, 46 Statue of Commodus as Hercules 47 Apothcosis of an emperor, ivory diptych panel 48 Temple of Faustina, sestertins of Antoninus Pius 49 Relief of the apotheosis of Antoninus Pius and Faustina 50 Temple at Eleusis 51 Temple of Mithras beneath S. Clemente, Rome $2 Painting of Dionysiac ritual dance %, 53, $4 Paintings in the Villa of the Mysteries, Pompeti 55 Relief of procession in honour of Isis 56 Bronze votive hand 57 Bronze statue of Aesculapius 58, 59 Interior of a carved Roman {60 Sarcophagus with scenes of10 LIST OF ILLUSTRATIONS 662 Sarcophagus with Dionysus and Scasons scene 63 Sarcophagus with scene of the sleeping Ariadne 64 Sarcophagus with scene of Endymion and Selene 65 Sarcophagus from the Tomb of Egyptians 65 Sarcophagus with scene of Prometheus creating Man 67 Sarcophagus with relief of the Nine Muses 68 Sarcophagus with scenes of the Labours of Hercules 6 Sarcophagus with scenes of the history of Ackilles 70 Inscribed wall-plaster from Cirencester 78 Abonuteichos snake, coin of Antoninus Pius 72 Relic of Marcus Aurelius sacrificing. 73 Relief of haruspex consulting entrails 74 Bronze sorcerer’s equipment 75 Gnostic gemstones 76 Head of Epicurus 77 Marcus Aurelius, portrait medallion 78 Relief of Fortuna, Rosmerta and Mercury 79 Head of Jupiter Scrapis 80 Relief of Sul-Minerva 81-83 Reliefs from Gallo-Roman altar 84 Symbolic synagogue mosaic 85 S. Costanza vine mosaic %6 Christ-Helios mosaic 87 Detail of ivory casket showing Christ FOREWORD ‘TT. R. Grover’s The Conflict of ir leaned too heavily on literary evidence, and there was need) new book which takes account of archaeological evidence, and particular the very considerable amount of evidence which ‘emerged in the last fifty years. Ths is what Ihave sought to cannot challenge comparison with Glover's deli this is a less discursive age, even had I the capacity. But Iho have inherited in mysel, even i | cannot convey oa something of his warm, rich humanity, and I hope that the vis illustrations which Messrs Thames and Hudson provide gencrously and tastefully will compensate for the lack of v embellishment. ‘My story is set somewhat later chan his. I have taken a date of about AD 200, which scems to me the most f period, and have scrutinized with some care the eentury and the century after that date. But Uhave not hesitated to a evidence from the first century AD, where it seemed to point forward, nor from the fourth, where it illuminated had gone before. The basic work behind this book lay in a graduate which I conducted in the University of Minnesota as Hill Professor during the session 1966-67. Lam gratefl to the sity and the Chairman of the Classics ae Robert Sonkowsky, for that opportunity. bers see for the stimulus of those ino: Jim Baro,D FE FOREWOR! Icy. U have cribbed shamelessly from them, While ree ES been riding a beet account for RG Parrinder’s Encyclopedia of World Religions, and have repeated shrases, are idiosyneratic dislike for little numerals in the text as swell as for footnotes, and have tried to provide a text which can be read coherently by those who want to trace the general picture, together with, at the end, a selective bibliography for those who want to read more widely, and references for those who want to Took 2t the original sources. Much of the archaeological evidence Thave seen for myself; ten years in Nigeria enabled us to explore much of the Roman Empire by devious routes between Lagos and London, and summers have been partly spent in chasing the Romans round Britain and France; a special debt here is due to Sheila and Murray Haggis; in addition two years in the United States have opened to us the masterpieces in museums there. The final waiting was done in Britain in the (alleged) summer of 1968 where Iwas grateful for the sheltering hospitality of Cambridge University Library in murk and the Institute of Classical Studies in food, and at Hampton Institute as part of my worl: as Old Dominion Professor of Humanities, not the least of the debts Lowe to that excellent institution. My wife and mother have read the book in manuscript, but are responsible neither for ‘errors of fact nor for individuality of English; my wife has also compiled the index. Mr Stephen Rosenquist checked a number of references for me. Mr Graham and Mr Clayton of Thames and Hudson have been most constructively helpful. Gratitude is due ‘% them, and especially to my friend and secretary Miss Connie Moss for the alchemy whereby she has transformed leaden scrawls into golden type, and to another friend and sccretary, Mrs Doreen Lewis, for her skilled proof-reading. Final thanks to Professor H. H. Scullard for all his help and encouragement. JE CHAPTER | THE GREAT MOTHER ‘Tue Wonstne OF A reams ancurrvee is deeply embedded hhoman nature. Analytical prychology has suggested thar the primal image is that ofthe ourobres, the make devouring its owm fail, the Great Round in which male and female, positive and negative, unconscious elements, conscious elements and elements hostile to consciousness are intertwined. From this undifferentiated symbol are crystallized the images of dhe Great Mother and the Great Father. We all have in us the forces of masculinity and femininity (which Jung calls animus and anid). It is therefore not surprising that a male-dominated society of ‘hunters, such as is found in the stone age, should concentrate its worship upon the female image; indeed, of some sixty stames surviving from the palacolithie period no less than fifty-five are female, and the male figures are sketchly and casvally conveyed. ‘The elemental powers of the female are two: creative-trant formative and protective-nutritive. The female thus presides over all growth in nature; there is a magnificent example in astone-age rock-drawing from Algeria, where a hunter is about to shoot an ostch nd he inked by in fos inal Goon ground, genitals to genitals. The feminine power or mana reeds ae ‘conquer the animal. The female also presides ‘over the cave or home; the cave is one of her images or symbols, and most of our surviving statuettes come from caves. ‘The Great Mother is thus even at am elementary tage a Com archetype, and becomes more complex with closer For power is awfal and unpredictable. Te may destroy. It may work for life or it may work for ‘Mother thus has many manifestations, many faces analyse them for purposes of clarity if “they may be held ogeier14 THE RELIGIONS OF THE ROMAN EMPIRE alike tremendum ond fascinans. Thus the Mother may appear as the Good Mother, who brings life, like Isis or Demeter or Mary; she say appear asthe Terrible Mother who is associated with death, Iike the Indian Kali, or the Gorgon whose gaze turned all to stone. Bar the Greeksseceeded in holding inone being Sclene-Artemis Hecate in whom the powers of life and death are blended, and the Roman attitude to the eastern goddess Cybele was in carly times ambivalent. Similarly the Mother may appear as a power of inspiration, like the Muse, or the Jewish Sophia (the Wisdom who is hymned in Job, Ecclesiasticus and elsewhere), or as a power of madness and witchcraft, like Ciree who tums men into beasts, or Medea ‘When agriculture replaced hunting along the great river- valleys of India, Mesopotamia and Egypt, women achieved a social and economic importance which they had. previously lacked, and society wore the robes of matriarchy. At this stage the Great Mother took on a new importance in the societies of the Near East. She was the power of nature. Her characteristic role was that of potnia theron, ‘our Lady of the Animals’, and she was so depicted. On a sealstone from Crete or in the form of a pillar at Mycenae she stands exalted, flanked by lions; as Cybele her car vwas drawn by lions; as Artemis at Capua she held a lion in each hand; at Hermione she trampled a lion under her feet. So Aphrodite in the Homeric hymn: She reached Tea with its many springs, mather of wild animals. She crossed the mountain to go straight to the steading. Behind, Saoning grey wolves and tawny lions came following, bears and lightfoot leopards ravenous for deer. She looked on them with delight, and planted desire in their hearts, and altogether two by wo lay down and mated in the shade of the valley All the animal creation, says Neumann, is subject to our Lady of the Animals in her different guises: ‘the serpent and scorpion, the fishes of river and sea, the womb-like bivalves and the ill-omened fezaken, the wild beasts of wood and mountain, hunting and humeed, peacefull and voracious, the swamp birds—goose, duck, THH GREAT MoTHaR and heton—the nocturnal owl and a beasts—cow and bull, goat, pig, an such plantas tgif nd phn ‘Thus the Great Mother retains in the power over wild nate, But hes sly he ean eee this is sen in Sumerian Inanna, who was motafcd ag fee in her descent into the lower world, but emenpad nana daylight. Here the goddess appears as the v tage ches es mle ye a ea consort Dumuzi (in Assyria they become lhtar and Tar bic the typical vegetation-spirit, the young god sho dies, and mourned. Indeed in some versions iti to rescue him dhat dhe, down. But on her return he refuses to pay her duc homage sad she hands him over to demons. In another version hee lifes ferfeie za he forced tobe her subsite. The ae inmamenble versions of his death, It isa story of great power and great persite ence. Plutarch calls a-yam of « bose whe expe ae ‘Thamous. As they were sailing close to the island of Paxi he heard 4 voice calling, “Thamous. The voice told them to announce ata later stage of their journey, ‘Great Pan i dead’. They did, and the announcement was greeted with sorrow and anguish, This lamentation was typical of the annual mourning for Tammuz, and it scems that what they heard was not ‘Thamows’ bu “Tam smuz’—"Tammuz the All-greatis dead’ (pan-megosnot Pan meas) The Mother was not confined to the East; there was once a great Mother-goddess among the Celts also. Strabo tells of an island near Britain where sacrifices were offered to Demeter and Kore; he is of course wrong, but there will hve been a parallel Earth Mother. We can trace her ina goddess with a coraucopize ‘who appeared on the monuments. Occasionally she has a name; at Autun it was Berecynthia and her statue was carried round processionally to promote the fertility ofthe crops. Butamong the Celts an unusual thing happened, though not without parallel. ‘There was a strong tendency to think in triads, and the Mother= goddess was triplicated. Hence the group of three goddesses so often met with on monuments of the Roman Empire, and genet ally known by their Latin name, Deae Matres or Mother the dove, the dor id sheep—the bee, and evenque RELIGIONS OF THE ROMAN EMPIRE i number of appropriate guises, a rr ac he prospect ofthe clas, Cane roves are tiers. Rivers t00, which fertilize the meadow ga name like Marne (Eom matrona) may the and, a nce exoss roads, for there one may encounter the a wt ie underworld and fertility naturally go together; in ge ah of England they appear as the three Lamiae, or witches, Watch over women, in childbirth and at other times, and 1 the homes where women do their work. They are honoured, by individuals, families, houscholds, villages, towns, tribes, a province, a nation, In short their functions are comprchensive, a5 tre expect in the heirs of the Great Mother. They survive for a Tong time in an attenuated form in folklore, in Irland as the White Women, in Wales as Y Mamau, in France as the fairies Abonde or Esterelle or Asi. (PI 8) ‘The Mother's names were innumerable, In Sumer she was Tanna, among the Akkadians Ishtar, in Ugarit Anat, in Syria 3 Atargatis. At Ephesus she was Artemis-Diana, in Priene Baubo, in Cyprus Aphrodite, in Crete Rhea of Dictynna, at Eleusis Demeter, in Sparta Orthia, in Thrace Bendis, in Egypt Isis or Haathor, at Pessinus Cybele, Ma expresses most clearly her matemal power: this was a Cappadocian name. The Romans ‘made an identification of Ma with Bellona to whom a temple was vowed as carly as 296 nc; it was erected in the Campus Martius. But the bellmarit as the priests were called, were Asiatics who engaged in frenzied war-dances, gashing themselves with swords and sprinkling the blood over the goddess statue. Roman citizens were for centuries forbidden to participate, though there is ofsceret practice; the restrictions were gradually relaxed, and by the third century Ap the cult became offically sccognized. Butit was always overshadowed by the official Great Mother cult; Lesion Fecogsined and the same individual might bea 16 Pine. ATARGATIS er in various forms among the Nabatacan Arabs. ame is Atargatis; next to that, Allat. At Khirbet THE GREAT MOTHER ‘Tannur a remarkable panel in high reli shows her, larger ( human, re a round her neck and on her forchead; she: ina scroll of spiralling vine, with acanthus, figs, pomegranates rosettes. Here she is cara 1 vege ‘goddess, a however oe ea one e nine costumes in which she has been recognized in that temple alone. Another : her with alk of grain The asociation wits on? tongue ike her with Cybele; so at Hatra, Raha, and Dura-Buropos she is shown flanked by lions. One representation depicts her with a comucopiae; this is again natural for a vegetation-goddess; it also unites her with Tyche (Fortune). I is in association with Tyche, 38 we shall see, that she bears a rudder in her hand or wears the mural crown as a protector of cities. Some of her guises suggest a sly goddess; the signs of the zodiac appear behind her head, or she ‘carries a planetary standard. In the great relie-panel an eagle finial stood above her head, and a similar eagle is seen at Hatea. ‘The swirling veil or scarf which surrounds her head like a nimbus is ofien seen as a sky-symbol, probably rightly, though this need not make a sky-goddess out of her, for the sky surrounds the earth and sea. Atargats is assuredly not a sky-goddess; she is in origin the Barth-Mother who docs not normally venture into the sky unless at night when the powers of the sky are sleeping. Bur her martiage to the sky-god, though she kept him in a subordinate position, enabled her to take over some of his attributes. Her consort appears in two principal guises. The earliest was Dushara or Dusares. In some ways he appears to be simply Dumuzi or Tammuz under another name. He is subordinate o his qucen, and is the king who dies and is reborn. So he is associ ated in tombs with the promise of continued life beyond the grave. ‘The inscription on the Turkomaniyeh tomb at Petra speaks of the banquct benches, which existed for the cult-meals in which the dead man would expect and be expected to share, 2s ‘the com secrated and inviolable possession of . Further hy sociated with tragic masks; the man in donning the mask is one wit ‘mortality. Masks all the world over are as and ancestors, who rest in8 quE RELIGIONS OF THE ROMAN EMPIRE 1 js points to Dushara as a divine and royal ancestral sa Ne Been peculiar an of a cult. He had = : ie image, but was worshipped as a rectangular es blocks appear at Petra, and the Kaaba at Mecea inn ick one sch Ie. posible that there is some blusing of ought here. Metcorites are often accorded reverence; they are Bough he degen from the surrounding soil, and fll from the &E, Bot basal is of volcanic origin, and comes from the depths of Se earth, Such was Dushara, undifferentiated, because in the steworld ofthe ancestors, as can be seen in West African mas- oerades today, the individuals are undiferentated, Finally, under Greck nvtuence, he acquired a personality; it was that of Dionysus, Seren ate nalays lle, be does sages that he wasscenasa god ofearth rather than sky. ‘The other consort was unashamedly a sky-god. This was the Semitic thunder-god Hadad, who naturally inhabited the ‘mountain-tops and was associated with the sky. One of his titles ‘vas Ba'al-shamin,Lord of Heaven, and he was naturally identified with Zeus, especilly inthe form of Zeus Casius. This is clearly a second marriage, aking from the meeting ofa settled agricultural people honouring the Earth-Mother with a nomadic people acknowledging a Sky-Father. Its importance here lies in the fact at such compromises, at whatever time they took their origin, ‘were an essential part of the complex religious situation under the Rom Epa, Whatis more, sich was the power of the Barth lother that Zeus-Hadad was her consort rather than the reverse. At Khisbet Tannur there appear to have been relief-panels of the Fr ities side by side, but there was no repsescatation of to compare with the great bust of Atargatis. OF Durz-Eutopos Nelson Glueck writes amusingly but not unjustly: Inthe famous relief of Hadad and Atargatis from Dura, the Spe gd appes as the anaemic, undersized, henpecked ly mate of the much bulkier, full-chinned, Superiot-appearing ET She looks as if THE GREAT MoTHER attendant lions are much larger than his sikly-looks one of which bas indeed bee gl a 7 : squeezed position at his left side and pokes hishead frightened puppy from behind the pillar. ber Lucian tells us that at Hicrapolis sacrifices were made to Hera silence accompanying the offerings to her consort, and that she had prior rights over Zeus in viewing the sacred fish, Atargatis was also a fish-goddess, and was represented as kind ‘of mermaid. At Ascalon she is called by Diodorus Siculas hale fish, half-woman; Lucian describes her, in her Phoenician identi fication as Derceto, in similar terms. At Cacsarea the statue of Artemis Ephesia bore in low relief figures resembling mermaids clutching their fishy tails; similar associations are found elsewhere, Axtemis Ephesia was one of the great representations of the Mother-goddess, and her identification with Atargatis was inevitable and natural; as Nabataean trading interests spread west, they took their goddess with them, and the Atargati identity is found in Spain, In one story the goddess threw herself into a pool over a love-affair, and was changed to a fish. Even where the goddess is not portrayed as, or partly 25, a fish, she has her sacred fish, and where possible a pool was attached t0 the sanctuary for them. At Hierapolis there was a sacred lakein which the image of the goddess was bathed cach year; at Ascalon large, deep lake filled with fish’; even at Khirbet Tannur, far inland, the excavators argue for a sacred poo be a a ard. Naturally there were mythical explanations. iota Ue “Hierapolis and was saved by a fish. In another she originated from an egg which dropped from the sky into the River Euphrates; the fishes saved this and brought it to shore ‘where it was hatched out by a dove; Zeus rewarded the ‘making them a sign in the zodiac. Of course the simple one. Moisture surrounds the semen, and d ‘Atargatis with a noisy and ecstatic joy which contrasted with the a20 THE RELIGIONS OF THE ROMAN IMPIRE this, that of the goddess of the dolphins. To find her at Khirbet Tannur, ina waterless area far from the sea and close to the desert, wearing a crown of two dolphins, was enough to arouse specula. tion. A dolphin relicf has appeared on an altar at Abda in the Negev, a bronze dolphin in the tiny Nabatacan temple by the Wadi Ramm. More impostant, at Hatra in Parthia two dolphins decorate the base of Atargatis’ throne. At Khirbet Brak, where Atargatis was probably the chief goddess, dolphin carvings adomed one of the capitals; similar forms were found at Petra, At Peiza in the baths there was a relief fricze, one section of which showed a divinity on a sea-monster. This takes us straight to the Mediterranean area, for such figures, usually with the swirling veil above their heads, are common in mosaics from bathe buildings around the Roman Empire; there is 2 magnificent example at Lambaesis, and another at Tebessa. They arc variously identified as Aphrodite, or Galatea, or a Nereid the identification scarcely matters; they are doublets of our goddess. She is seen in various guises at Aphrodisias in Caria. In one bust, which must represent Atargatis, she appears with the dolphins in her hair, as at Khirbet Tennur. But the great cult-statue of Aphrodite herself had dolphins and other sea-crcatures associated with it. And the famous Aphrodite in the Metropolitan Museum at New York has 2 dolphin at her feet, and is associated with dolphins especially under her cult-title of Galenaia, or deity of calm weather. The Syrian goddess spread over the Greck world, and her mendicant dervish priests are vividly described by Apuleius in a village of Thessaly, with shoulders bare, wielding great swords, ‘wailing out of tune to the sound of the pipe, gesticulating, twirling with body bent till their hair stood out in the wind of their movement, lacerating their flesh with tecth or sword. THE GREEK MOTHER In Greece the Mother’s most obvious name was Gaia or Ge, Earth. As such she had an oracle at Delphi long before Apollo. ‘i one of the primal couple in Hesiod’s Theagony; she has hher own hymn in the so-called Homeric hymns, where she is ‘ving life to mortals. She was dominant before the THE GUEAT MOTHER 2 coming of the Hellenes, so that when their great atrived he became Posis-Das, the husband of ls a ae later wave established the predominance of Zeus. The Barthe Mother remained as Da-meter, the classical Demeter, who later became primarily the giver of com; but it is her daughter Kore who is the com-spirit. We shall meet Demeter again in the Eleusinian Mysteries;sheremained a powerintheland throughout. ‘Among the Asian Greeks however her name was Artemis, and in this guise her great centre was Ephesus. Here she was wore shipped not as the virgin huntress of Greck mythology, but s the power of fertility in nature. Her statue is many-breasted, though there are those who would identify the protuberances not a6 breasts, but as the ripening fruit of the date-palm or the sym= bolical ova of the sacred bee. Her temple underwent many vicisi= tudes, even before, as the Byzantine bigot put it, ‘by the grace of Christ and St John the Divine i became the most devastated and desolated of all’. The temple which stood in Roman times dated from the fourth century nc and ranked among the seven wonders of the world. It was about two-thirds the size of St Peter's in Rome: 425 fect long, 220 wide, 60 high, with 127 pillars of Parian marble inlaid with gold, and woodwork of cypress and cedar; it was filled with works by the great artists of the Greele world. The priestesses were called bees, and were virgin, the priests ox megaby2i were cunuchs, drones which ‘die’ in ferilizing the queen-bee. The temple sustained a large staff of vergers, cleaners and attendants, neokoroi, and Ephesus is called on coins the ncokoros of Artemis, On 25 May the statues of the goddess were taken up the broad processional road with music, dancing and pageantry to the theatre where they were exhibited to 2 con- gregation which might reach 30,000; in Roman times a wealthy Roman paid for a roofed portico to shicld the procession from the weather. The temple had a further importance in Roman times as a sanctuary. But Ephesus was not the only place where the Mother found herself as Artemis. She was Artemis Leucophryene at Magnesia-on-the-Macander, where she had a Panhellenic festival called the Leucophryena, and a temple which Strabo ra bow. ‘the Ephesus temple in beauty. Notin wealth, since itis