Leto

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In Greek mythology, Lētṓ (Greek: Λητώ, Λατώ, Lato in Dorian Greek, etymology and meaning disputed) is a daughter of the Titans Coeus and Phoebe:[1] Kos claimed her birthplace.[2] In the Olympian scheme of things, Zeus is the father of her twins,[3] Apollo and Artemis, the Letoides. For the classical Greeks, Leto is scarcely to be conceived apart from being pregnant and finding a suitable place to be delivered of Apollo, the second of her twins.[4] This is her one active mythic role: once Apollo and Artemis are grown, Leto withdraws, to remain a dim[5] and benevolent matronly figure upon Olympus, her part already played.

In Roman mythology, Leto's equivalent is Latona, a Latinization of her name.

In Crete, at the city of Dreros, Spyridon Marinatos uncovered an eighth-century post-Minoan hearth house temple in which there were found three unique figures of Apollo, Artemis and Leto made of brass sheeting hammered over a shaped core. Walter Burkert notes (in Greek Religion) that in Phaistos she appears in connection with an initiation cult.

Leto was the principal goddess of Anatolian Lycia. Her sanctuary, the Letoon near Xanthos, united the Lycian confederacy of city-states. The people of Kos also claimed Leto as their own. Another sanctuary, more recently identified, was at Oenoanda in the north of Lycia.[6] There was, of course, a further Letoon at Delos.

A measure of what a primal goddess Leto was can be recognized in her father and mother. Her Titan father is called "Coeus," and his obscure name[7] links him to the sphere of heaven from pole to pole.[8] Leto's mother "Phoebe" is precisely the "bright, purifying" epithet of the full moon.[9]

Contents

[edit] Origin and meaning of name

Several explanations have been put forward to explain the origin of the goddess and the meaning of her name. Possibly related to "lethe" (oblivion) and "Lotus" (the fruit that brings oblivion to those who eat it). It would thus mean "the hidden one". [10] It is most likely to have a Lycian origin, as her earliest cult was centered there. Leto may have the same Lycian origin as "Leda", meaning "woman/wife" in ancient Lycian.

[edit] Birth of Artemis and Apollo

When Hera, the most conservative of goddesses — for she had the most to lose in changes to the order of nature —[11] discovered that Leto was pregnant and that Zeus was the father, she realized that the offspring would cement the new order. She was powerless to stop the flow of events, but she banned Leto from giving birth on "terra firma", the mainland, any island at sea, or any place under the sun[12] Some mythographers hinted that Leto came down from the land of the Hyperboreans in the guise of a she-wolf, or that she sought out the "wolf-country" of Lycia for her denning. Most accounts agree that she found the barren floating island of Delos, which was neither mainland nor a real island, and gave birth there, promising the island wealth from the worshippers who would flock to the obscure birthplace of the splendid god who was to come. The island was surrounded by swans. As a gesture of gratitude, Delos was secured with four pillars and later became sacred to Apollo.

It is remarkable that Leto brought forth Artemis, the elder twin, without struggle or pain — as if she were merely revealing another manifestation of herself. Leto labored for nine nights and nine days for Apollo, according to the Homeric Hymn to Delian Apollo, in the presence of all the first among the deathless goddesses as witnesses: Dione, Rhea, Ichnaea, Themis and the "loud-moaning" sea-goddess Amphitrite. Only Hera kept apart, perhaps to kidnap Eileithyia or Ilithyia, the goddess of childbirth, to prevent Leto from going into labor. Instead Artemis, having been born first, assisted with the birth of Apollo. Another version states that Artemis was born one day before Apollo, on the island of Ortygia, and that she helped Leto cross the sea to Delos the next day to give birth to Apollo.

Leto was threatened and assailed in her wanderings by chthonic monsters of the ancient earth and old ways, and these became the enemies of Apollo and Artemis. One was the Titan Tityos, a phallic being who grew so vast that he split his mother's womb and had to be carried to term by Gaia herself. He attempted to waylay Leto near Delphi, but was laid low by the arrows of Apollo— or possibly Artemis, as another myth-teller recalled.

Another ancient earth creature that had to be overcome was the dragon Pytho, or Python, which lived in a cleft of the mother-rock beneath Delphi and beside the Castalian Spring. Apollo slew it but had to do penance and be cleansed afterwards, since Python was a child of Gaea. Sometimes the slaying was said to be because Python had brutally raped Leto while pregnant with Apollo and Artemis, but one way or another, it was necessary that the ancient Delphic Oracle pass to the protection of the new god.

A Queen of Thebes and wife of Amphion, Niobe boasted of her superiority to Leto because she had fourteen children (Niobids), seven male and seven female, while Leto had only two. For her hubris, Apollo killed her sons as they practiced athletics, with the last begging for his life, and Artemis her daughters. Apollo and Artemis used poisoned arrows to kill them, though according to some versions a number of the Niobids were spared (Chloris, usually). Amphion, at the sight of his dead sons, either killed himself or was killed by Zeus after swearing revenge. A devastated Niobe fled to Mount Sipylus in Asia Minor and either turned to stone as she wept or killed herself. Her tears formed the river Achelous. Zeus had turned all the people of Thebes to stone so no one buried the Niobids until the ninth day after their death, when the gods themselves entombed them.

Leto was intensely worshipped in Lycia, Asia Minor. In Delos and Athens she was worshipped primarily as an adjunct to her children. Herodotus reported[13] a temple to her in Egypt supposedly attached to a floating island[14] called "Khemmis" in Buto, which also included a temple to an Egyptian god Greeks identified by interpretatio graeca as Apollo. There, Herodotus was given to understand, the goddess whom Greeks recognised as Leto was worshipped in the form of Wadjet, the cobra-headed goddess of Lower Egypt.

[edit] Witnesses at the birth of Apollo

According to the Homeric hymn, the goddesses who assembled to be witnesses at the birth of Apollo were responding to a public occasion in the rites of a dynasty, where the authenticity of the child must be established beyond doubt from the first moment. The dynastic rite of the witnessed birth must have been familiar to the hymn's 8th-century hearers. The dynasty that is so concerned to be authenticated in this myth is the new dynasty of Zeus and the Olympian Pantheon, and the goddesses at Delos who bear witness to the rightness of the birth are the great goddesses of the old order. Demeter is not present; her mother Rhea attends. Aphrodite, a generation older than Zeus, is not present either. The goddess Dione (in her name simply the "Goddess") is sometimes taken by later mythographers as a mere feminine form of Zeus (see entry Dodona): if this were so, she would not have assembled here.

[edit] Leto of the golden spindle

Pindar calls the goddess Leto Chryselakatos (Sixth Nemean Ode, 36), an epithet that was attached to her daughter Artemis as early as Homer.[15] "The conception of a goddess enthroned like a queen and equipped with a spindle seems to have originated in Asiatic worship of the Great Mother", O. Brendel notes, but a lucky survival of an inscribed inventory of her temple on Delos, where she was the central figures of the Delian trinity, records her cult image as sitting on a wooden throne, clothed in a linen chiton and a linen himation.[16]

[edit] The Lycian peasants

According to Ovid's Metamorphoses, when Leto was wandering the earth after giving birth to Apollo and Artemis, she attempted to drink water from a pond in Lycia.[17] The peasants there refused to allow her to do so by stirring the mud at the bottom of the pond. Leto turned them into frogs for their inhospitality, forever doomed to swim in the murky waters of ponds and rivers. This scene is represented in the central fountain, the Bassin de Latone, in the garden terrace of Versailles.

[edit] See also

[edit] Notes

  1. ^ Hesiod, Theogony 403.
  2. ^ Herodotus 2.98; Diodorus Siculus2.47.2.
  3. ^ Pindar consistently refers to Apollo and Artemis as twins; other sources instead give separate birthplaces for the siblings.
  4. ^ Karl Kerenyi notes, The Gods of the Greeks 1951:130, "His twin sister is usually already on the scene."
  5. ^ Hesiod, Theogony 406; "dark-veiled Leto" (Orphic Hymn 35, To Leto
  6. ^ Alan Hall, "A Sanctuary of Leto at Oenoanda" Anatolian Studies 27 (1977) pp 193-197.
  7. ^ Herbert Jennings Rose, A Handbook of Greek Mythology (1991:21) found his name and nature uncertain.
  8. ^ In the surviving summary of the preface to Hyginus, Koios is translated literally, as Polus: "From Polus and Phoebe: Latone, Asterie."
  9. ^ Φοιβη (Phoibe), "bright, pure"; Rose 1991:21 noted that an explicit connection with the moon was only made by later writers, which would have left a sun-Titan but no moon-Titan.
  10. ^ Dictionary of Greek and Roman Biography and Mythology., at Theoi.com
  11. ^ See Hera.
  12. ^ Hyginus, Fabulae 140).
  13. ^ Herodotus, Histories, 2.155-56
  14. ^ "The claim that it floated is rightly dismissed by Herodotus — it probably reflects nothing more than contamination by Greek traditions on the floating island of Ortygia/Delos associated with Leto," remarks Alan B. Lloyd, "The temple of Leto (Wadjet) at Buto", in Anton Powell, ed. The Greek World (Routledge) 1995:190.
  15. ^ O. Brendel, Römische Mitt. 51 (1936), p 60ff.
  16. ^ O. Brendel, noting Pierre Roussel, Délos, colonie athénienne (Paris: Boccard) 1916, p 221, in "The Corbridge Lanx" The Journal of Roman Studies 31 (1941), pp. 100-127) p 113ff, a discussion of the seated female figure he identifies as Leto on the Roman silver tray (lanx) at Alnwick Castle.
  17. ^ The spring Melite, according to Kerenyi 1951:131.

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