IGI3 1330 Gravestone of Myrrhine, first priestess of Athena Nike

Gravestone of Myrrhine, first priestess of Athena Nike

IG I³ 1330 Date: Ca. 410 BC

Far-shining memorial of Kallimachos’ daughter, who first tended (amphepoleuse) the temple (5) of Nike.^[1] She had a name companion to (sunemporon) her good repute (eulogiai), as by divine fortune Myrrhine she was called (10) in truth;^[2] she was first to tend the statue (?) (hedos)^[3] of Athena Nike, (chosen) by lot from all, (15) Myrrhine by good fortune.

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References:

IG I³ 1330 (Translated text) (PHI) (IG Online)

Peek, GVI, no. 1961

CEG 1, no. 93

Tracy, Athenian Lettering, 115-16 (date)

OR 179

Translation by: Stephen Lambert, Robin Osborne

Images: Aleshire - (1)
Ohio - (1)

Monument type: Stele

Inscription type: Funerary

Findspot: Attica (Zographo, w. slope of Hymettos) (EM 13132)

Transliterations on Places on

[1] The verse on this funerary stele makes clear that Myrrhine had been the first priestess of Athena Nike appointed "by lot from all" (scil. Athenian women) under the terms of IG I³ 35 (see also IG I³ 36). This seems to have been the first polis priesthood appointed in this way rather than from a genos. Later polis priests chosen from the whole population seem to have served for 1 year only, as was normal for offices in the democracy, but this verse, and the apparent allusion to Myrrhine in Aristophanes' Lysistrata (next note), are more consistent with her having held office for life, like genos priests. [2] "Myrrhine" is Greek for "Myrtle", a sacred plant from which, among other things, crowns were made, associated with cult of Demeter (e.g. IG II³ 1, 1164), but also more generally with symposia and sacrifices, and worn by officials and priests. By the operation of divine will, this verse suggests, exercised in the use of the lot (Plato, Laws 6. 759b-c), a candidate with an appropriate priestly name had been selected for this priesthood. Greek names commonly had religious connotations, and this was felt to be especially appropriate in the case of priests, who in some sense represented the divine. Here the propitious name, uttered when the priestess was spoken of in "eulogy", is envisaged as in harmony with the good things people had to say of her (l. 7). An appropriate name, however, was easier to engineer when appointment was from a genos than from the population at large and there may be a subtle implication that Myrrhine was as good as a genos priest (note too the emphasis on her father, whose name begins the verse, confirming that this priestess was properly qualified by descent). Just as the feisty character of Lysistrata in Aristophanes' play of that name, produced in 411 BC, seems to allude to real-life priestesses (cf. IG I³ 953, IG II² 3453), so Myrrhine seems to have been alluded to in the strong female character of that name in the play. A date for this monument shortly after 411 is consistent with Tracy's identification of the mason as the "Cutter of IG I³ 50", who was also responsible for IG I³ 105 of ca. 409 BC. [3] In verse hedos can mean a "statue" (in which case the allusion will be to the ancient wooden statue of Athena Nike, on which see IG I³ 35 n. 3); it can also mean "temple".

Added: 20 Jan 2016
Updated: 6 Apr 2022
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