We have now seen the case of priesthood among the Greeks. With the Trojans it is quite otherwise. We are introduced, at the very beginning of the Iliad, to Chryses[381] the priest (ἱερεὺς) of Apollo. In the fifth Iliad we have a Trojan[382], Dares, who is priest of Vulcan; and we have also Dolopion, who, as ἀρητὴρ[383] of the Scamander, filled an office apparently equivalent. Chryses the priest is also called an ἀρητήρ[384]; and though, on the other hand, it was the duty of Leiodes in the Odyssey to offer[385] prayer on behalf of the Suitors, yet he is never termed ἀρητήρ. In the Sixth Iliad appears Theano, wife of Antenor, and priestess of Minerva[386]. And in the Sixteenth, we have Onetor[387], priest of Idæan Jupiter. Again, while Eumæus in the Odyssey does not recognise the priest among the Greek professions, but substitutes the prophet, Priam, on the contrary, in the Twenty-fourth Iliad, says he would not have obeyed the injunction to go to the Greek camp if conveyed to him by any mortal, of such as are in these professions[388], [381] Il. i. 23. [382] Il. v. 9. [383] Ibid. 76. [384] Il. i. 11. [385] Od. xxii. 322. [386] Il. vi. 298. [387] Il. xvi. 604. [388] Il. xxiv. 221. ἢ οἳ μάντιές εἰσι, θυοσκόοι, ἢ ἱερῆες, where it might be questioned, whether μάντις and θυοσκόος are different persons, or whether he speaks of the μάντις θυοσκόος; but in either case it is equally clear that he names the priest, ἱερεὺς, apart from either. The speech of Mentes, in Od. i. 202, probably suffices to draw the line between the μάντις and the θυοσκόος. It further appears that among the allies of Troy, as well as in the country, the priest was known; for in the Ninth Odyssey we find Maron, son of Euanthes the priest of Apollo at Ismarus[389], among the Cicones. The city they inhabited was sacked by Ulysses on his way from Troy, and on this account we must infer that, as they were allies of Troy (Il. ii. 846), so likewise they belonged to the family of Pelasgian tribes. [389] Od. ix. 196-9. To these priests, personally engaged in the service of the deities, a personal veneration, and an exemption from military service, appear to have attached, which were not enjoyed by the μάντιες. This is plainly developed in the case of Chryses. The offence is not that of carrying off a captive, for there could be no guilt in the act, as such matters were then considered, but rather honour: it is the insult offered to Apollo in the person of his servant, by subjecting his daughter to the common lot of women of all ranks, including the highest, that draws down a frightful vengeance on the army. So, again, the priest never fought; Dolopion, Dares, and Onetor, all become known to us through their having sons in the army, whose parentage is mentioned. And as to the priest Maron, Ulysses says he was spared from a feeling of awe towards the god, in whose wooded grove, or portion, he resided[390]: [390] Ibid. 199-201.