“But I will tell you another thing, Son of all-glorious Maia and Zeus who holds the aegis, luck-bringing genius of the gods. There are certain holy ones, sisters born — three virginsgifted with wings: their heads are besprinkled with white meal, and they dwell under a ridge of Parnassus. These are teachers of divination apart from me, the art which I practised while yet a boy following herds, though my father paid no heed to it. From their home they fly now here, now there, feeding on honey-comb and bringing all things to pass. And when they are inspired through eating yellow honey, they are willing to speak truth; but if they be deprived of the gods’ sweet food, then they speak falsely, as they swarm in and out together. These, then, I give you; enquire of them strictly and delight your heart: and if you should teach any mortal so to do, often will he hear your response — if he have good fortune. Take these, Son of Maia, and tend the wild roving, horned oxen and horses and patient mules.” ~ HOMERIC HYMNS, TRANS. BY H. G. EVELYN-WHITE, IV. TO HERMES
According to the Homeric Hymn to Hermes, the Thriae were three nymphs who taught the art of prophecy to Apollo. Apollo taught it to Hermes, who was the god that escorted souls to the Underworld and then escorted them back into life again. They were the original Melissae, or bee nymphs of Mount Parnassus named Melaina (“the black”), Kleodora (“Famed for her Gift”), and Daphnis (“Laurel”). Often described as women with wings and hair that appears white because of how much pollen was covering it, they are generally considered to be the triple goddess aspect of The Pure Mother Bee, also called Potnia who was possibly the older Goddess that originally dwelled on Mount Parnassus before Zeus and his siblings came into power.
Later associated with Kore and the Eleusinian mysteries, this may have been the goddess that oversaw the infamous labyrinth in Crete where beekeeping was a sacred practice. In the Eleusinian Mysteries, the three Melissae represented Kore’s descent into the Underworld, Demeter’s search for Kore and finally Kore’s ascent back to the Upperworld.
Potnia means “the mistress” and is often associated with larger Earth mother figures such as Gaia and Rhea. Many priestesses of important goddesses were called “Melissae” or just simply “bees”. The Delphic Oracle herself was often called the Delphic Bee and the complex at Delphi was said to be based on a beehive. Potnia seems to have later evolved into various aspects of Artemis, Aphrodite, Demeter and Cybele. Though Artemis, as the goddess of the wild animals, is the goddess who most usually came to be associated with bees.
Another story tells of the nymph Melissa, who taught people about honey. She discovered the honey in a honey comb and taught people how to mix it with water and then drink it. She was considered one of the goddesses responsible for civilizing mankind. And thus the bee was named for her. The production of honey was considered to be magical and divine. Because of Melissa’s association with bees, Medieval beekeepers believed that without a virtuous (or civilized) beekeeper, the honey couldn’t be made. Honeybees are of course extremely important to agriculture in most areas of the world. While Medieval beekeepers didn’t know why, they did realize that the bees needed to be kept happy.
Melissa hid the baby Zeus from Cronus, his father, who was determined to devour him as he had done to Zeus’ siblings. She nursed Zeus with milk and honey. When Cronus discovered her role in sheltering Zeus, he turned her into an Earthworm. Zeus, in thanks for all she had done for him, then changed her into a bee instead and forever afterwards Zeus always loved honey.
A different story tells about an aging priestess of Demeter named Melissa who was initiated into Demeter’s mysteries by the goddess herself. When Melissa refused to tell the secrets of her initiation, other women tore her apart. In anger, the goddess Demeter sent a plague of bees against the jealous women.
Melissa was also associated with Artemis. Artemis eased the pain of mothers giving birth and Melissa sent the souls of the newborns to their bodies in the shape of bees. Aphrodite had her own association with bees and was often called Melissa, the Queen bee.
In all the stories, the Melissae are symbols of regeneration and renewal and are also usually considered to be associated with the Underworld.
The etymology of the word ‘fate’ in Greek offers a fascinating example of how the genius of the Minoan vision entered the Greek language, often visibly, as well as informing its stories of goddesses and gods. The Greek word for ‘fate’, ‘death’ and ‘goddess of death’ is ‘e ker’ (feminine); the word for’heart’ and ‘breast’ is ‘to ker’ (neuter); while the word for ‘honeycomb’ is ‘to kerion’ (neuter). The common root ‘ker’ links the ideas of the honeycomb, goddess, death, fate and the human heart, a nexus of meanings that is illumined if we know that the goddess was once imagined as a bee. (Anne Baring & Jules Cashford, “The Myth of the Goddess: Evolution of an Image.”)
The Melissae were virginal priestesses because of the pureness of the honey. They drank a “toxic honey” made from psychedelic plants to enable themselves to experience visions. Transgendered priests in the temples of Artemis were often called essenes or drones and were there to help the Melissae. Bees are also often called “veil-winged” and represent the veil you had to cross to reach the Goddess in the inner temple (I see this as initiation), and a woman’s hymen, which of course veiled her body from sexuality until she was initiated into womanhood. The Melissae were often consulted in matters of marriage.
Bees dance and so did the Melissae. Accordingly, this is part of the reason that Apollo, who learned the art of prophecy from the Melissae, was also the god of light and music. Sacred music and dance played an important role in the lives of the Melissae.
Bees, who are known for the industry and order, were also used as examples of how a Priestess should live her life: she helped her community, assisted in healing the sick, crafted tools and objects and were capable of giving someone a good “sting” or set down when they needed it.
Further Reading –