During the period reflected in the Old Testament sources there appear to have been a number of changes within the cultus and in its relationship to the population as a whole that had significance for women's participation. The progressive movement from multiple cultic centers to a central site that finally claimed sole legitimacy and control over certain ritual events necessarily restricted the participation of women in pilgrim feasts and limited opportunities for women to seek guidance, release, and consolation at local shrines, which were declared illegitimate or demolished. At the same time, increased specialization and hierarchal ordering ofpriestly/levitical ranks within the royal/national cultus deprived males in general (as well as Levites) of earlier priestly prerogatives, increasing the distance or sharpening the boundary between the professional guardians of the cultus and the larger circle ofmale Israelites who comprised the religious assembly. Reorganization of the cultus under the monarchy and again in the postexilic period appears to have limited or eliminated roles earlier assigned to women. On the other hand, there appears to have been a move (most clearly evident in the Deuteronomic legislation) to bring women more fully and directly into the religious assembly, so that the congregation is redefined as a body of lay men and women. As the priesthood becomes more powerful and specialized, the primary cultic distinction or boundary within the community becomes that between priest and laity rather than between male and female.