Birth of Artemis and Apollo Earlier accounts Hesiod makes her the sixth out of the seven wives of Zeus, who bore his children before his marriage to Hera, however this element is absent in later accounts, all of which speak of a liaison between the two, that ended up in Leto falling pregnant. When Hera, the goddess of marriage and family, queen of the gods and the wife of Zeus, figured it out, she pursued her relentlessly. The
Homeric Hymn 3 to Apollo is the oldest extant account of Leto's wandering and birth of her children, but it is only concerned with the birth of Apollo, and treats Artemis as an afterthought; in fact the hymn does not even state that Leto's children are twins, and they are given different birthplaces (he in Delos, she in
Ortygia). The first to speak of Leto's children being twins is a slightly later poet, Pindar. The two earliest poets,
Homer and
Hesiod, confirm Artemis and Apollo's status as full siblings born to Leto by Zeus, but neither explicitly makes them twins. According to the
Homeric Hymn 3
to Delian Apollo, Leto travelled far and wide to find a place to give birth, but none of them dared be the birthplace of Apollo. After having arrived at Delos, she labored for nine nights and nine days, in the presence of Dione,
Rhea,
Ichnaea, Themis and
Amphitrite. Only Eileithyia, the goddess of childbirth, was not present; she, unaware of the situation, was with jealous Hera on Olympus. Her absence, which was preventing Leto from giving birth, kept her in labor for nine days. According to the Homeric hymn, the goddesses who assembled to witness 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 hearers. The dynasty that is so concerned about being 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 was not present and
Aphrodite was not either, but Rhea attended. The goddess Dione (her name simply means "divine" or "she-Zeus") is sometimes taken by later mythographers as a mere feminine form of Zeus (see entry
Dodona). If that was the case, she would not have assembled there. Then, on the ninth day, Eileithyia was sent for by the messenger goddess
Iris, who persuaded her with a necklace and brought her to Delos. As soon as Eileithyia arrived, Apollo was finally allowed to be born, and was given
ambrosia and nectar by
Themis, rather than breastmilk. Preceding the myth of Apollo's birth, the preface of the hymn begins with the status quo that was then established, namely that Leto is now by the side of Zeus in Olympus, both proudly watching Apollo exercise his archery skills, and she is ever glad for having borne the king of gods such a splendid son and archer.
Later accounts According to the
Bibliotheca, "But Latona for her intrigue with Zeus was hunted by Hera over the whole earth, till she came to Delos and brought forth first Artemis, by the help of whose midwifery she afterwards gave birth to Apollo."
Antoninus Liberalis hints that Leto came down from
Hyperborea in the guise of a she-wolf, or that she sought out the "wolf-country" of Lycia, formerly called Tremilis, which she renamed to honour wolves that had befriended her. Another late source,
Aelian, also links Leto with wolves and Hyperboreans: Wolves are not easily delivered of their young, only after twelve days and twelve nights, for the people of Delos maintain that this was the length of time that it took Leto to travel from the Hyperboreoi to Delos. Leto found the barren floating island of Delos, still bearing its archaic name of Asterios, 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. As a gesture of gratitude, Delos was secured with four pillars and later became sacred to Apollo. , 1769
Callimachus states that not only did every place on earth refuse to give sanctuary to Leto out of fear of Hera, but the queen of gods had also deployed
Ares and Iris to drive Leto away from anywhere she tried to settle in, so she would not give birth to her twins. Leto considered the island of Kos for a birthplace, but Apollo, still in the womb, advised his mother against giving birth to him there, saying Kos was fated to be the birthplace of
someone else. He later urged his mother to go to Delos, who used to Leto's sister Asteria. Delos was the only place on earth willing to receive Leto when she went into labour, defying Hera's orders. Callimachus wrote that it is remarkable that Leto brought forth Artemis, the elder twin, without travail despite her exhausting journey. Although Hera was enraged that Asteria had defied her and allowed Leto to give birth to the products of Zeus's liaison, she did no harm to Asteria, out of respect for her for not sleeping with Zeus when he chased her, thus not further defiling Hera's marriage. According to
Hyginus, when Hera discovered that Leto was pregnant by Zeus, she banned Leto from giving birth on "
terra firma", the mainland, any island at sea, or any place under the sun. But Zeus then sent
Boreas, the god of the north wind, to Leto, who brought her to
Poseidon. Poseidon then raised high waves above
Ortygia, shielding it from the light of the sun with a water dome; it was later called the island of Delos. There Leto, clinging to an olive tree, bore Apollo and Artemis after four days. According to the Homeric Hymn and the
Orphic Hymn 35
to Leto, Artemis was born on the island of
Ortygia before Apollo was on Delos.
Stephanus of Byzantium also states that Artemis was born before Apollo, however he claims that she was born at Coressus. According to a local tradition, Apollo was not born on Delos at all, but in Tegyra, a town in
Boeotia, where he was worshipped as Apollo Tegyraeus.
Servius, a grammarian who lived during the late 300s AD and early 400s AD, wrote that Artemis was born first because first came the night, whose instrument is the moon, which Artemis represents, and then the day, whose instrument is the sun, which Apollo represents. Pindar however writes that both twins shone like the sun when they came into the bright light.
Chthonic assailants Leto was threatened and assailed in her wanderings by ancient earth creatures that had to be overcome,
chthonic monsters of the ancient earth and old ways, and these became the enemies of Apollo and Artemis for attempting to cause harm to their mother. One of the monsters that came across Leto was the dragon
Python, which lived in a cleft of the mother-rock beneath Delphi and beside the
Castalian Spring. Once Python knew that Leto was pregnant to Zeus, he hunted her down with the intention to harm her, and once he could not find her, he returned to
Parnassus. under the orders of Hera, like Python was, for having slept with Zeus, or alternatively he was simply overwhelmed with lust when he saw her. Tityos took hold of Leto and attempted to force himself on her, but she called out for her children, and Tityos was laid low by the arrows of Apollo and/or Artemis, as Pindar recalled in a Pythian ode. As he laid dying, his mother Gaia moaned over her slain son; Leto only laughed. For the crime of having tried to rape Leto, one of Zeus's mistresses, he was punished by having his liver being constantly eaten by two vultures in the
Underworld.
Involvement in wars ,
Pergamon Museum,
Berlin. Leto fought alongside the other gods during the
Gigantomachy, as evidenced from her depiction on the east frieze of the
Pergamon Altar, fighting a Giant between her children Artemis and Apollo; None of the other Gigantomachy depictions includes Leto, although her presence is conjectured in one of the missing sections of the
Siphnian frieze from Delphi, another relief depiction of the battle of the gods against the Giants. When the gigantic
Typhon attacked Olympus, all the gods transformed into animals and fled to
Egypt terrified, or alternatively Typhon attacked them once they had assembled in Egypt in great numbers. Leto turned into a
shrew mouse. Leto was equated with the Egyptian goddess
Wadjet, a cobra goddess, however other Egyptian gods and goddesses were also connected to shrew mice. Additionally, the Egyptians would embalm small animals like ichneumons and shrew mice and put their mummies in bronze containers. . Leto also took part in the
Trojan War, on the Trojans' side, along with her children Apollo and Artemis. When Apollo saved
Aeneas from the battlefield, he brought him to one of his own temples in nearby Pergamus, where he was healed by Artemis and Leto. Later, when the gods battle each other, Leto supports the Trojans, standing opposite of
Hermes, who supports the Achaeans. After witnessing Hera defeat Artemis and beating her with her own bow, and Artemis fleeing in tears, Hermes refuses to challenge Leto, encouraging her to simply tell everyone she beat him fair and square. Leto picks up Artemis's discarded bow and arrows and runs after her crying daughter. According to a scholium on the
Iliad that claims to report
Theagenes's interpretation of the gods' battle, Hermes here represents reason and rationality ('
, "logos") as opposed to Leto, who stands in for forgetfulness (', "lethe", perhaps a wordplay on Leto's name).
Favour myths . After
Orion's sight was restored, he met with Artemis and Leto and joined them in hunting, where he bragged about being such a great hunter he could kill every animal on earth, angering
Gaia who sent a giant scorpion to kill him. In one version, Orion dies after pushing Leto out of the scorpion's way. Afterwards, Leto (and Artemis) placed Orion among the stars (the constellation
Orion).
Clinis was a rich Babylonian man who deeply respected Apollo. Having witnessed the
Hyperboreans sacrifice donkeys to Apollo, he attempted to do the same, only to be prohibited by the god himself under pain of death. Clinis obeyed and sent the donkeys away, but two of his sons proceeded with the sacrifice anyway. Apollo, enraged, drove the donkeys mad which then began to devour the entire family. Leto and Artemis felt sorry for Clinis, his third son and his daughter, who had done nothing to deserve such fate. Apollo allowed his mother and sister to save those three, and the goddesses changed them into birds before they could be killed by the donkeys. In one version, Leto, along with her daughter Artemis, stood before Zeus with tearful eyes while her son Apollo pleaded with him to release
Prometheus (the god who had stolen fire from the gods, give them to humans, and was subsequently chained in the
Caucasus with an eagle feasting on his liver each day for punishment) from his eternal torment. Zeus, moved by Artemis and Leto's tears and Apollo's words, agreed instantly and commanded
Heracles to free Prometheus.
Praxilla wrote that
Carneus was a son of Zeus and
Europa, and that he was brought up by Apollo and Leto. When Apollo killed the
Cyclopes in revenge for Zeus slaying his son
Asclepius, a gifted healer who could bring the dead back to life, with a thunderbolt, Zeus was about to punish Apollo by throwing him into
Tartarus, but Leto interceded for him, and Apollo became bondman to a mortal king named
Admetus instead. Apollo happily served Admetus, and enthusiastically undertook several domestic chores during his servitude with him. Leto is said to have despaired at the sight of his unkempt and disheveled locks, which had been admired by even Hera. In
Crete lived a poor couple, Galatea and Lamprus. When Galatea fell pregnant, Lamprus warned her that if the child turned out to be female, he would expose it. Galatea gave birth while Lamprus was away, and the infant proved indeed to be a girl. Galatea, fearing her husband, lied to him and told him it was a boy instead whom she named
Leucippus ("white horse"). But as the years passed, Leucippus grew to be an exceptionally beautiful girl, and her true sex could no longer be concealed. Galatea fled to the temple of Leto, and prayed to the goddess to change Leucippus into an actual boy. Leto took pity in mother and child, and fulfilled Galatea's wish, changing Leucippus's sex into that of a boy's. To celebrate this, the people at
Phaistos sacrificed to Leto Phytia during the
Ecdysia ("stripping naked") festival in her honour.
Wrath myths into frogs'', Palazzo dei Musei (
Modena) , fresco of
Herculaneum, 1st century AD,
National Archaeological Museum, Naples. Leto's introduction into
Lycia was met with resistance. There, 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. 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.
Niobe was a queen of
Thebes and wife of
Amphion of whom
Sappho wrote that "Lato and Niobe were most dear friends", although she is most famous for boasting of her superiority to Leto because she had fourteen children (
Niobids), seven sons and seven daughters, while Leto had only two. She also mocked Apollo's effeminate appearance and Artemis's manly appearance. For her
hubris, Leto asks her children to take revenge. Apollo killed her sons as they practiced athletics, and Artemis killed her daughters. Apollo and Artemis used poisoned arrows to kill them, though according to some versions a number of the Niobids were spared. Other sources say that Artemis spared one of the girls (usually
Chloris, sometimes alongside her brother
Amyclas, because the two prayed to Leto). 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. The Niobe narrative appears in Ovid's
Metamorphoses where Leto has demanded the women of Thebes to go to her temple and burn incense. Niobe, queen of Thebes, enters in the midst of the worship and insults the goddess, claiming that having beauty, better parentage and more children than Leto, she is more fit to be worshipped than the goddess. To punish this insolence, Leto begs Apollo and Artemis to avenge her against Niobe and to uphold her honor. Obedient to their mother, the twins slay Niobe's seven sons and seven daughters, leaving her childless, and her husband Amphion kills himself. Niobe is unable to move from grief and seemingly turns to marble, though she continues to weep, and her body is transported to a high mountain peak in her native land. A rarer version of the myth gives Leto an active role in bringing Niobe down rather than relying on Artemis and Apollo after the queen claimed her children to be more beautiful than Leto's; the goddess caused Niobe's husband Philottus to die accidentally during hunting, and her father
Assaon to fall in love with her. After Niobe rejected him many times, Assaon invited the Niobids at a banquet, and there he killed them all by setting them on fire. The narrative of Leto destroying Niobe's children parallels another myth about Niobe, in which her sister-in-law
Aëdon, jealous of how fecund Niobe had turned out while she only had one or two children (
Itylus and
Neis), attempted to kill Niobe's eldest child
Amaleus only to end up killing her own son instead. Aëdon acts as a foil to Leto; both are mothers of a son and a daughter who feel threatened by Niobe's children, and both attempt to hurt Niobe by harming the Niobids. Unlike Leto however, Aëdon is a mortal woman and not a goddess, so she lacks the power to ruin Niobe and her plans fail.
Other works kylix, 460–450 BC, by the
Penthesilea Painter,
Staatliche Antikensammlungen.
Aelian writes that the
rooster is Leto's sacred animal as he was by her side when she gave birth to her twins; this is why ancient women would have a rooster at hand while delivering their children, believing the bird to promote an easy childbirth. He also wrote that the ichneumon (
mongoose) is also sacred to her. Satirical author
Lucian of
Samosata featured Leto in one of his
Dialogues of the Gods. There, Hera mocks Leto over the children she gave Zeus, downplaying Artemis and Apollo's importance while bringing up their flaws (such as the flaying of
Marsyas, or the killing of the
Niobids). Leto sarcastically says that not all goddesses can be blessed to be the mother of gods like
Hephaestus, and calmly tells Hera that she might feel confident belittling everyone due to her status as queen of the gods as the wife of Zeus, but she will cry and sob all the same the next time he shall abandon her for the love of some mortal woman. In one of his
Idylls, poet
Theocritus asks Leto to bless the newlyweds
Menelaus and
Helen with children. In
Orphism, there were several "theogonies" which, similar to
Hesiod's
Theogony, told myths explaining and describing the origin of the world and the gods. These texts, though now no longer extant in their entirety, survive in fragments. One of these works, the "Rhapsodic Theogony", or Rhapsodies, (first century BC/AD) apparently called Leto the mother of
Hecate. A fragment of
Aeschylus possibly has Leto as the mother of the
moon goddess Selene, as does a
scholium on
Euripides's tragedy
The Phoenician Women which adds Zeus as the father. In
Virgil's epic the
Aeneid, when
Nisus addresses the Moon/
Luna, he calls her "daughter of
Latona." == Worship ==