Ramsay, William Mitchell: The cities and bishoprics of Phrygia: being an essay of the local history of Phrygia from the earliest time to the Turkish conquest (Band 1,1): The Lycos Valley and South-Western Phrygia (Oxford, 1895)

90 III. HIERAPOLIS: THE HOLY CITY.

Leto' has not actually been yet found at Hierapolis, but may be con-
fidently assumed from the analogy of Dionysopolis (Ch. IV § 9). The
votive formula from the cave of the goddess, no. 17, was specially
connected with the worship of Leto. The goddess of this name can
be traced in the following districts :

(t) In the Lydian Katakekaumene, Mous, Sm. no. tk£' (where the
text is fauhVy), 'ArroXatvios ApaXas Suvarfj dea> evyapio-rS) Ar]T(a. But
in this district Leto was more frequently called by the Greek name
Artemis, or by the Persian name Anaitis; the latter was introduced
by the colonists whom the Persian kings settled in eastern Lydia 1.

(2) Along the whole line of Mount Messogis to the sea. Strabo
(p. 629) considers Messogis as the same range with the mountains
behind Hierapolis. and this is so in the sense that Messogis is a pro-
longation of the plateau of which the Hierapolitan range is the rim.
A festival at Hierapolis (and also one at Tripolis) was called AH-
TflEI A • T7Y0I A, uniting the two great deities, Leto and Apollo. At
Dionysopolis and Motella examples are given in Gh. IV. A coin of
Tripolis, with the legend AHTn • TPIITTTOAEnN, shows the goddess
sitting, sceptre in hand. The type of Leto fleeing before Pytho with
the infants, Apollo and Artemis, occurs on coins of Tripolis, Attouda,
Mastaura, and Magnesia Mae.; also at Ephesos with the legond
AHTn • Ecf)EIinN (Imhoof-Blumer MG p. 285). At Magnesia on
the Maeander the river Lethaios, which flows out of Messogis, was
probably the river of Leto, grecized in accordance with the false deri-
vation from \rj8rj. In Ephesos we find the same votive formula as in
no. 17 evy(apL<jTS) ttj 'ApripaSi HTe<pavos (Inscr. Brit. Mus. DLXXIX),
ei>)(api<jTa> <jol, Kvpia2"Aprepi, F. Zk/ztttlos (ibid. DLXXVIII).

(3) Further south we find Leto before-the-city at Oinoanda (BCH
1886 p. 234). In Lycia, generally, Leto was worshipped as a national
and family deity and as the guardian of the tomb (Benndorf Lykia i
p. 118 ; Treuber Gesch. d. Lylcier p. 69 f).

(4) In Western Pisidia and Milyas we find Leto as the guardian of
the tomb (no. 194), and a dedication ' to Apollo and Apollo's Mother '
(no. ico).

(5) In Pamphylia we find at Perga a priest of Pergaean Leto (lepea
Sia [ilov Beds Arjrovs rfjs riepyalaiv TroXecos), where she seems to be
the same as the Queen of Perga ("Avaaaa flepyala), usually known by

1 Their aim, doubtless, was to plant it secure under their faithful guardian-

these Asiatics along the Royal Road, ship.

leading from Sardis to the governing 2 Compare the epithet <vpws given

centre of the Empire of Susa, to keep to Lairbenos at Dionysopolis, p. 150.