#hiereia

Foreword

Throughout this post, I will use the term priesthood and priest as a gender-neutral term for female and male priests; however, like some scholars¹, I believe the modern definition of priesthood does not belong in Hellenic Polytheism. Using them erases the complexities of the Greek Priest equivalent and combines the roles of many historically into one. In this post, I'll go more in-depth into what "priesthood" meant in ancient Greece.

Greek "Priesthood" in Antiquity

Our concept of priesthood is heavily Christian-inspired.

While priesthood in Christianity varies by denomination, our perception of modern Christian priest have inaccurately shaped our understanding of priesthood in ancient Greece.

There's a prominent misconception that priesthood was always a lifelong position and a priests' sole responsibility was to educate the masses and spread the word of their God(s). This comes from a fundamental misunderstanding of what priests actually did in antiquity².

The Hiereiai: the Greek "Priest"

"In Greece, the priesthood is not a way of life, but a part-time and honorary office; it may involve expense, but it brings great prestige.” — Burkert³

The people responsible for maintaining a particular temple and the closest Greek equivalent to a Christian priest were called the Hiereiai (fem. hiereia, masc. hiereus).

The Hiereiai primarily led public rituals, festivals and ensured sacrifices were received and cared for appropriately (per the ritual procedures). Being a part of the Hiereiai can be compared to working a 9-to-5. The Hiereiai did not live in the temple and only worked when the temple was opened, typically during festivals and celebrations⁴ (although this varied by cult).

While their primary job was caring for sacrifices, the Hiereiai worked as public servants (or civil workers). They worked alongside the city to prepare festivals, cleanse homes after a birth or death, and maintain the temple and sanctuary.

Becoming a Priest: Qualifications

Every temple was slightly different, with different requirements and expectations for those who worked there. I'll give the most generalized description from the sources I've found.

"...[I]n the case of Greek priesthoods, pedigree, wealth, or both were basic requirements for attaining office..." — Connelly⁵

The position of a "priest" was most commonly inherited. Priesthood could be purchased, won by elections or lots, or inherited². The most eligible always came from wealthy and well-educated families, with little exception.

There were male and female priests (fem. hiereia, masc. hiereus). The acceptable age of a "priest" varied from cult. Those aged 7 to 11 were likely to be assistants rather than oath-bound priests, as seen in notes about the Cult of Athena Polias. Some cults only accepted “matured” (married and with children—usually post-menopause) women. It's important to note that hiereus typically worked with male deities, and hiereia worked with female deities; however, there were exceptions.

If someone's household was eligible to hold a priest position, all members (regardless of gender) would receive education to obtain the title. Likewise, if someone came from a family of priests, the elders would pass down their knowledge to the young. Most priests had been "training" their entire lives⁶.

The younger someone was, the more likely their position as a priest would be temporary. Younger priests, namely prepubescent children, would typically work as priests until they were no longer virgins or married⁸. Similarly, young women would sometimes temporarily work as priests in the year leading up to their marriage. It's important to note that most priest positions were not life-long and did not typically require oaths of celibacy⁷.

— WHAT WE KNOW SO FAR —

The Hiereiai was the closest Greek equivalent to a Christian priest in antiquity. Priesthood was more like a regular job in that it was commonly a temp. position that allotted a person (and their family) great prestige. The title of a "priest" was commonly inherited, but it could also be bought or elected by the people or Gods (via lots). Primarily, people from wealthy and well-educated backgrounds would be considered eligible for priesthood, although the qualifications required varied from cult and temple. Many of the Hiereiai spent their entire lifetimes learning about priesthood and how to worship the Gods according to their local cults). The Hiereiai's main job was to take care of sacrifices, work with the city to prepare festivals, cleanse homes after birth or death, and maintain the temple.

Keyholders, Oracles, and More

There are not enough words to stress that the term priest does not adequately describe the ancient practice of the Hiereiai or the other people who worked alongside them. When you use priest or priestess, you effectively erase the diversity of the numerous roles that make running a temple possible.

Keyholders: Male or female priests with noble backgrounds and high cultic status could become the ones who carried the key to the temple (or the naos, the dwelling of the Gods). The Naos was not always accessible to all worshippers, as entering meant (metaphorically) stepping into the presence of a God⁸. Keyholders essentially acted as gatekeepers at the doors of the Divine and allowed visitors in according to cultic tradition.

Manteis (Seers, Sibyls, etc.): In antiquity, Manteis went by many names—Seers, Sibyls, Prophet(ess), etc. Simply put, Manteis were usually part of the Hiereiai (but not always) and could receive messages from the divine. Unlike a priest, a Mantis was not always bound to a single temple. They would often travel from different cities or backgrounds and advise publicly (or privately to those of high status)⁹. While priesthood was usually reserved for the elite, anyone could become a Mantis, as seen by many of Apollo's Seers who were "peasants", so long as they had the skills. Manteis and the Hiereiai could sometimes be virtually indistinguishable⁹. Manteis would perform rituals and offer animal sacrifices alongside the Hiereiai; however, a hiereia (priestess) or hiereus (priest) couldn't perform the duties of a Mantis. That said, a lot of the information about Manteis has been lost. In the modern day, Manteis and Oracles are virtually indistinguishable; however, in antiquity, oracles referred to the divine message itself. Instead of calling a specific person an oracle, the message they received—or even the collection of previous messages from the collective priests of said temple—would be called an oracle¹⁰. Pythia, commonly called the Oracle of Delphi, was likely not called an Oracle. Today, Oracle and Mantis have become intertwined. According to Wikipedia, Oracles were believed to receive the word of a God directly. On the other hand, Seers interpreted signs (omens, stars, animal entrails from a sacrifice, etc.) and interpreted the message from the Gods that way. However, this distinction may not have existed in antiquity.

Summarizing

This brief list does not even begin to scratch the surface of the many, many roles that could be found in a temple.

If you wanted to participate in a public ritual, you followed a hiereia (priestess) or hiereus (priest). The Hiereiai (plural for hiereia and hiereus) primarly led public rituals and city-wide festivals, ensured sacrifices were take care of, and cleaned the temple.

If you wanted to give an offering or say a prayer in the presence of the Divine, you asked a Keyholder. The Keyholder was apart of the Hiereiai that was in charge of a key that allowed them to open and close the Naos, a part of the Temple where the Gods were said to dwell.

If you wanted a message from the Gods, you requested a meeting with a Mantis. The Manteis interpreted messages sent from the Gods and shared them as needed. They were often part of the Hiereiai themselves, but not always.

Being a part of the Hiereiai can be compared to working a 9-to-5. Every temple was slightly different, with different requirements and expectations for those who worked there; however it was rarely a lifetime job.

When you use the terms Priest or Priestess, you lose some of the nuance that made up "priesthood" in antiquity.

Sources

Divider by @/sister-lucifer [1] Dignas and Kai, "Practitioners of the Divine," 21. [2] Garland, "Greek and Roman Priests and Religious Personnel" [3] Dignas and Kai, "Practitioners of the Divine," 27. [4] Dignas and Kai, "Practitioners of the Divine," 36. [5] Connelly, "Portrait of a Priestess," 23. [6] Connelly, "Portrait of a Priestess," 28. [7] Connelly, "Portait of a Priestess," 18. [8] Karatas, "Key-bearers of Greek Temples" [9] Dignas and Kai, "Practitioners of the Divine," 16. [10] Dillions, "Omens and Oracles,” 5.

𝜗ৎ ・・What is being a Hiereia in training like?

I am becoming a jack of all trades for this role, by learning ancient languages, ancient mystical practices and rituals (including trancework and even goeteia), gathering expertise on the ancient cults of Aphrodite that expand across the mediterranean and all festivals, celebrations and relevant rites for Aphrodite & Adonis + more! Plainly, it is a LOT of research. It is a lot of contemplation, and it is a lot of epiphanies! I am constantly discovering new things, making new connections, and having new ideas for both my personal practice and my future cult. Because my training is guided, this process is a lot more structured and informed. I am forever grateful for the community I am building and the communities I am a part of; there is infinite wisdom in these places. I certainly believe becoming a Hiereis is not a solo journey by any means.

𝜗ৎ ・・How much experience do you need to become a Hiereia/Hiereus?

Well, this depends on what you'd define experience as! I believe that a person who wants to pursue this role is someone with well-established relationships with the divine, has several years of experience as a Hellenic Polytheist and is confident in their ritual form. Other people may give you different answers for this, and that's totally ok! (One thing most of us will agree on is that you will be an adult with a more advanced understanding of the religion.) I personally believe that you would also be a long-time devotee of the deity/s you wish to be consecrated under.

𝜗ৎ ・・Where can we get the education to become a Hiereia/Hiereus?

Everything you would need to know is available in accessible books! But for people like me (who have read the books but still need that extra guidance and structure) there are organizations and mystery schools available! I am attending the Mt. Nysa Hiereis Program and I'm really glad I did; the tutelage is phenomenal. However, there are other schools & programs out there such as Hellenions!

𝜗ৎ ・・What can we do with the title of being a Hiereia/Hiereus?

The title/role of Hiereis is for those who want to lead a community in ritual and maintain the sacred in devotion to the divine! Due to the nature of reconstructing ancient religions, I do believe Hiereis should also be teachers and guides to make the religion and its revival as accessible as possible which requires dedication to scholarship.

💫 PRIESTHOOD IN ANCIENT GREECE

For the surrounding context of priesthood in hellenic polytheism, in Ancient Greece, I'd like to refer you to this post by @wayfind-er which goes into what we know of priesthood back then. They also have this post about Seers.

And as recommended by @wayfind-er as well, it can help to read @star-of-zeus's series of priesthood posts.

📜 ARĒTĒR: THE ONCE MENTIONED TITLE

I first came across the word "arētēr" in the paper "Practitioners of the Divine: Greek Priests and Religious Officials from Homer to Heliodorus" which says:

But what is it that differentiates a hiereus from a hieropoios, hierothutēs, arētēr, theopropos, or, most importantly, a mantis?

Hiereis and manteis (sometimes referred to as "oracle") are the most commonly referenced titles in Ancient Greek priesthood. They are seen as the ritual expert and the oracle expert respectively (and rather simply. I do recommend reading the posts I linked in the previous section to gain a better understanding).

If you've never heard of arētēr like I hadn't before this paper, I can reasonably assume this is because we find only one mention of this title in historical literature.

Further discussion found of this word reference this single mention, or are in the context of etymology or definition.

📖 WHERE CAN WE FIND THE ARĒTĒR?

In the Iliad, the title of the priest who knows how to manipulate such words of prayer is areter: it is Chryses who brings the plague on the Achaean army with his prayer and who later brings the plague to an end.

— Greek Religion by Walter Burkert

It is the Iliad that uses this title to refer to Chryses, who is otherwise referred to as a priest (of Apollon), with his actions within the story speaking more to his role in translations than the use of a different title. He prays to/supplicates Apollon for the plague, and is able to pray once again to stop it. His role denotes power behind his words when it comes to the deity he is a priest of.

A variety of other sources reference this mention. While they tell us the same thing, different wording and sentences can help us understand how the word arētēr is viewed in this context.

We know far less of Chryses, who is not mentioned in the Iliad outside our episode. He is introduced in 1.11 as a priest (arētēr), who arrives in the Achaean camp bearing, as an emblem of Apollo, a golden staff with the god’s fillets attached to it.

— Arjuna–Odysseus: Shared Heritage in Indian and Greek Epic by N.J Allen

There, as in the case of the priest (arētēr) Chryses in Iliad 1, the singer was not personally involved, but instead a victim of circumstances. [...] In Homer’s cultural outlook, priests and singers are a special group worthy of respect. While an arētēr is unsurprisingly not mentioned in the Odyssey’s list of traveling professionals (17:383–386), priests’ importance equally places them with the mantis in a professional religious class deserving of special status and respect

— The Characterization of Agamemnon in the Iliad by Andrew Porter

the priest himself is called areter (ἀρητήρ), in contrast to the usual designation of a priest in other passages (hiereus, ἱερεύς).

— Speech and gesture in Ritual. The Rituals of Supplication and Prayer in Homer, By Françoise Letoublon

The language (ētīmēsen arētēra) here specifies that Agamemnon slighted the tīmē of Chryses in his role as arētēr 'one who prays/curses'.

— Leonard Muellner commentary on Iliad

Here in Muellner's commentary, we start to touch on the definition of the title.

📝 DEFINING ARĒTĒR

Arētēra "priest": from ara "prayer", aratēs, with the Ionic change of [a] into [ē]. The word aratēr comes from araō "to pray", future arasō, hence arētēr, or from airō "to lift"", or from areskein "to please" God.

Arētēr is the “priest" (hiereus), called thus from the fact that he makes prayers (eukhas) on behalf of those who sacrifice. And this is the origine of the word arōmata "aromas", meaning "fumigations" (epithumiamata)

— Etymologies Grecques Antiques et Médiévales Ancient and Medieval Greek Etymologies (1) (2)

Ara (άρά) ­– Positive meaning of a prayer or vow; negative meaning is that of a curse: the success and glory of one implies the humiliation and defeat of another, and reflects the disposition of a deity. […] Areter ( άρητήρ )- priest with skill to manipulate prayer, to bring about the desired aspect of ara. Chryses is such a priest who both incurs and ends a plague on the Achaean army in order to regain his daughter taken by Agamemnon.

— Dictionary of Ancient Greek Religion by J. Greg Deane

Aritír - (areter; Gr. ἀρητήρ, ΑΡΗΤΗΡ. Noun.) suppliant, one who prays, a priest.

— Glossary of Prayer in Ancient Greek Religion by Kallímakhos

As all of these dictionaries or articles say, arētēr is defined as a priest who prays.

Assuming you have read about hellenic polytheist priesthood prior to this post (or checked out the posts linked at the start), we can look at this definition in parallel to hiereis.

A hiereis is often defined as a ritual-expert stationed at a temple. In hellenic polytheism, you don't require a title or vocation in priesthood to host rituals. Everyday worshippers would host or partake in rituals in the household daily. It was common, however, for hiereis to host communal rituals or festivals. They upheld tradition and had deeper knowledge on rituals.

If an arētēr is defined as a prayer-expert in parallel, given that in hellenic polytheism you don't need a title to pray to your deities, we can reconstruct (reference what we do have of historical sources) and revive (adapt the path to modern times) the title similarly.

An arētēr may have deeper knowledge on prayer in this religion. An arētēr may be called upon in communal worship, at festivals, at their designated temple to conduct, or advise on, prayer alongside a hiereis (or even being a hiereis if one were to be a hiereis and arētēr together, with hiereis sometimes being seen as an umbrella term for priesthood paths. This would involve being an expert of ritual and prayer. These aspects often go hand-in-hand in hellenic polytheism).

💭 ASSUMPTIONS

These are important to keep in mind when engaging with this information.

We can assume:

That we don't truly know what an arētēr was in historical times. This title could've been created for the context of the Iliad. It might not have been an actual station held at a temple.

A neologism is a term without existing usage but coined by the poet himself; some words seem to be of this kind, e.g. ernuges for kerata [“horns”] and arētēr for hiereus [“priest”].

— Aristotle, Poetics

That, if it were a role, it may not have been parallel to hiereis. Some priesthood roles are stationed at a temple and some are travelling or not held to one temple/sanctuary.

That we don't particularly need an arētēr in these times, with all the books, journal articles and blogs we can access in our digital age to learn about prayer ourselves.

That an arētēr can still be useful. Those who specialise in certain aspects of hellenic polytheism can assist others in a manner that doesn't encourage power dynamics, but educates and contributes to our growing community/religion.

That prayer can be a duty of a hiereis as well, without the title of arētēr because prayer is so intertwined with libations and offerings, which are often used to support prayer/a petition.

That, because we don't know its historical context, we don't know what is required to be an arētēr.

🏛️ PERSONAL CONTEXT IN REGARDS TO MODERN PRIESTHOOD

I am an oathsworn devotee of Hekate who is studying to be her priest. I am a candidate of a hiereis study program, mentored by a consecrated priestess, and I also do independent study and contemplation as I walk this path of training.

I include this as context because of future posts I want to write on the role of arētēr.

I know that modern priesthood, especially in hellenic polytheism (because we cannot reconstruct historical priesthood, which was intertwined with a historical society and political landscape), is controversial. In a decentralised religion that doesn't require clergy for us to conduct worship, many question the purpose of a path like this.

This post and my devotion isn't about defining the purpose of priesthood paths in our religion, but I do want to say that I believe well-intended, well-educated and well-surrounded individuals who are called to the path and choose the path can benefit the communities they are within, whether in-person or online, whether in a localised tradition or globally, whether or not they are the ones leading these communities or are participants.

There are individual "versions" of priesthood, unique to the practitioner and their devotional relationships. Those who are on the path of priesthood with their deities, define their paths with their deities, and it is up to them to conduct themselves in an unharmful way.

I intend to go deeper into what priesthood is for my practice in a separate post at a later time, as well as potential modern applications of the arētēr title.

I put together this deep-dive of arētēr because I was drawn to the idea of it when I came across it, and drawn to the path upon learning more. I believe that being an arētēr is a possibility for me.

Thank you for reading this huge post and I hope you got something out of it!

📚 SOURCES

Allen, NJ 2019, Arjuna–Odysseus, Taylor & Francis.

Aristotle 1995, ‘Poetics’, in DA Russell (ed.), Digital Loeb Classical Library.

Burkert, W 2012, Greek religion archaic and classical, Malden, Mass. Blackwell.

Deane, JG 2025, Dictionary of Ancient Greek Religion, Blogspot.com, viewed 6 March 2025, <https://greekreligiondictionary.blogspot.com/2011/01/dictionary-of-greek-religion-including.html>.

Feuvre, L 2025a, ἀρά, Etygram, viewed 6 March 2025, <http://appsweb-cepam.unice.fr/etygram/node/322>.

― 2025b, ἀρέσκω, Etygram, viewed 6 March 2025, <http://appsweb-cepam.unice.fr/etygram/node/321>.

Françoise Letoublon 2013, Speech and gesture in Ritual. The Rituals of Supplication and Prayer in Homer, Ritual Dynamics in the Ancient Mediterranean: Agency, Emotion, Gender, Reception, Angelos Chaniotis ed., Stuttgart: Steiner Verlag,: 291-311., viewed 8 March 2025, <https://www.academia.edu/5566018/Speech_and_gesture_in_Ritual_The_Rituals_of_Supplication_and_Prayer_in_Homer>.

Henrichs, A 2008, Introduction. What Is a Greek Priest?, The Center for Hellenic Studies, viewed 11 February 2025, <https://chs.harvard.edu/chapter/introduction-what-is-a-greek-priest-albert-henrichs/>.

Joan Breton Connelly 2009, Portrait of a Priestess: Women and Ritual in Ancient Greece, Princeton University Press, Princeton, N.J.

Kallímakhos 2025, Glossary of Prayer in Ancient Hellenic Religion, Hellenicgods.org, viewed 6 March 2025, <https://www.hellenicgods.org/glossary-of-prayer-in-ancient-hellenic-religion>.

Muellner, L 2024, Commentary on the Iliad, Perseus.org.

Porter, A 2019, 4. The Characterization of Agamemnon in the Iliad, The Center for Hellenic Studies, viewed 1 March 2025, <https://chs.harvard.edu/chapter/4-the-characterization-of-agamemnon-in-the-iliad/>.

star-of-zeus 2021, Star’s Blog Masterpost, Tumblr, viewed 12 February 2025, <https://www.tumblr.com/star-of-zeus/645593181430366208/stars-blog-masterpost?source=share>.

wayfind-er 2024, ‘Priesthood’ in Ancient Greece, Tumblr, viewed 11 February 2025, <https://wayfind-er.tumblr.com/post/771204296242003968/priesthood-in-ancient-greece>.