Dignas, Beate, and Kai Trampedach, eds. 2008. Practitioners of the Divine: Greek Priests and Religious Figures from Homer to Heliodorus. Hellenic Studies Series 30. Washington, DC: Center for Hellenic Studies. http://nrs.harvard.edu/urn-3:hul.ebook:CHS_DignasB_and_TrampedachK_eds.Practitioners_of_the_Divine.2008.
3. Professionals, Volunteers, and Amateurs: Serving the Gods kata ta patria
Alexandra Consults the Oracle
Alexandra does not identify the gods appearing to her constituents, but we can tell from her question that she is alarmed. The gods are not behaving predictably.  Concerned about change, she consults the oracle, aware that any change in divine behavior could be an ominous sign. The priestess assumes responsibility for examining anomalies in divine response because even the gods were expected to behave in traditional ways.
Demeter’s regimen and Demeter’s rites separate her worshippers from savages. The oracle claims for the residents of Miletus a special responsibility to the goddess, maintaining that their founder, Neleus, had brought from Attica the sumbola of the Eleusinian mysteries. These tokens confer on Milesians the privilege of performing Demeter’s Eleusinian orgia, rites so sacred that they could not be described (arrhēta). Apollo’s response enjoins the Milesians to do nothing that could jeopardize this relationship and permanent obligation.
kata ta patria
Demeter at Erythrae
|Demeter Chloë||101 dr.|
|Demeter at Colonae||600 dr.|
|Demeter and Kore||190 dr.|
|Demeter and Kore Pythochrestus||210 dr.|
Forty years implies a lifelong office, dia biou. Zosime apparently lived long enough to preside over the institutional memory of the procedures for the Thesmophoria during a period of at least two generations. The records for the sale price of this priesthood, almost certainly once included in the catalogue, however, do not survive in the extant text.
Professionals and Amateurs
a twelfth medimnos of wheat; a twelfth medimnos of barley meal;
a twelfth medimnos of wheat meal (?)
a twelfth medimnos of dried figs;
1 khous of wine;
1/2 khous of olive oil;
2 kolutai of honey;
1 khoinix of white sesame seeds
1 khoinix of black sesame seeds;
1 khoinix of poppy seeds;
2 fresh cheeses, not less than 1 stater each;
a pine torch not less than 2 obols;
and 4 drachmas of silver;
and this is what the two leaders are to give.
The assembly paid for the inscription; the women who held annual office as arkhousai paid for the ingredients for the ritual cakes. The arkhousai were the women appointed in each deme to take charge of the annual banquet. The menu for Demeter was always prescribed. This particular inscription records the recipe “letter by letter” so that Demeter’s cakes could be reproduced in precisely the same way every time the Thesmophoria took place in the deme. The arkhousai themselves probably served on an annual basis. The responsibility for ritual continuity did not rest on their shoulders because the deme assembly claimed authority to make decisions about the women’s ceremonies and publicly claimed that their decisions were in effect forever. It should be no surprise to find that the men of Cholargos knew the recipe for Demeter’s cakes so well that that their regulation reproduced the shopping list for the arkhousai.  The demesmen may have been excluded from the ceremonies of the Thesmophoria, but they were certainly familiar with the festival’s menu.
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