Lamia (; Greek, Ancient (to 1453);: Λάμια|Lámia), in ancient Greek mythology, was a child-eating monster and, in later tradition, was regarded as a type of night-haunting spirit or "daimon".
In the earliest stories, Lamia was a beautiful queen of ancient Libya who had an affair with Zeus. Upon learning this, Zeus's wife Hera robbed Lamia of her children, the offspring of her affair with Zeus, either by kidnapping or by killing them. The loss of her children drove Lamia insane, and in vengeance and despair, Lamia snatched up any children she could find and devoured them. Because of her cruel acts, her physical appearance changed to become ugly and monstrous. Zeus gave Lamia the power of prophecy and the ability to take out and reinsert her eyes, possibly because she was cursed by Hera with insomnia or because she could no longer close her eyes, so that she was forced to always obsess over her lost children.[1]
The lamiai (Greek, Ancient (to 1453);: λάμιαι|lámiai) also became a type of phantom, synonymous with the empusai who seduced young men to satisfy their sexual appetite and fed on their flesh afterward. An account of Apollonius of Tyana's defeat of a lamia-seductress inspired the poem "Lamia" by John Keats.
Lamia has been ascribed serpentine qualities, which some commentators believe can be firmly traced to mythology from antiquity; they have found analogues in ancient texts that could be designated as lamiai, which are part-snake beings. These include the half-woman, half-snake beasts of the "Libyan myth" told by Dio Chrysostom, and the monster sent to Argos by Apollo to avenge Psamathe, daughter of King Crotopos.
In previous centuries, Lamia was used in Greece as a bogeyman to frighten children into obedience, similar to the way parents in Spain, Portugal and Latin America used the Coco.
A scholiast to Aristophanes claimed that Lamia's name derived from her having a large throat or gullet (Greek, Ancient (to 1453);: λαιμός; laimós). Modern scholarship reconstructs a Proto-Indo-European stem *, "nocturnal spirit", whence also comes lemures.[2]
In the myth, the Lamia was originally a beautiful woman beloved of Zeus, but Zeus's jealous wife Hera robbed her of her children, either by kidnapping and hiding them away, killing them, or causing Lamia herself to kill her own offspring. She became disfigured from the torment, transforming into a terrifying being who hunted and killed the children of others.[3]
Aristotle's Nicomachean Ethics (vii.5) refers to the lore of some beastly lifeform in the shape of a woman, which tears the bellies of pregnant mothers and devours their fetuses. An anonymous commentator on the passage states this is a reference to the Lamia, but muddlingly combines this with Aristotle's subsequent comments and describes her as a Scythian of the Pontus (Black Sea) area.
According to one myth, Hera deprived Lamia of the ability to sleep, making her constantly grieve over the loss of her children, and Zeus provided relief by endowing her with removable eyes. He also gifted her with a shapeshifting ability in the process.[4] [5]
Diodorus Siculus gave a de-mythologized account of Lamia as a queen of Libya who ordered her soldiers to snatch children from their mothers and kill them, and whose beauty gave way to bestial appearance due to her savageness. The queen, as related by Diodorus, was born in a cave.[6] [7] Heraclitus Paradoxographus (2nd century) also gave a rationalizing account.
Diodorus's rationalization was that the Libyan queen in her drunken state was as if she could not see, allowing her citizens free rein for any conduct without supervision, giving rise to the folk myth that she places her eyes in a vessel.[6] Heraclitus's euhemerized account explains that Hera, consort of Zeus, gouged the eyes out of the beautiful Lamia.[8]
Lamia was the daughter born between King Belus of Egypt and Lybie, according to one source.[4] [9]
According to the same source, Lamia was taken by Zeus to Italy, and that Lamos, the city of the man-eating Laestrygonians, was named after her.[4] A different authority remarks that Lamia was once queen of the Laestrygonians.
Aristophanes wrote in two plays an identically worded list of foul-smelling objects which included the "Lamia's testicles", thus making Lamia's gender ambiguous.[10] This was later incorporated into Edward Topsell's 17th-century envisioning of the lamia.
It is somewhat uncertain if this refers to the one Lamia or to "a Lamia" among many, as given in some translations of the two plays;[11] a generic is also supported by the definition as some sort of a "wild beast" in the Suda.[12]
The "Lamia" was a bogeyman or bugbear term, invoked by a mother or a nanny to frighten children into good behavior.[13] Such practices are recorded by the 1st century Diodorus,[6] and other sources in antiquity.[4] [14]
Numerous sources attest to the Lamia being a "child-devourer", one of them being Horace.[15] Horace in Ars Poetica cautions against the overly fantastical: "[nor should a story] draw a live boy out of a Lamia's belly".[16] Lamia was in some versions thus seen as swallowing children alive, and there may have existed some nurse's tale that told of a boy extracted alive out of a Lamia.[17]
The Byzantine lexicon Suda (10th century) gave an entry for lamía, with definitions and sources much as already described.[18] The lexicon also has an entry under mormo (Greek, Ancient (to 1453);: Μορμώ), stating that Mormo and the equivalent Greek, Ancient (to 1453);: μορμολυκεῖον mormolykeion are called lamía, and that all these refer to frightful beings.[19] [20] [21]
"Lamia" has as synonyms "Mormo" and "Gello" according to the scholia to Theocritus.
Other bogeys have been listed in conjunction with "Lamia", for instance, the Gorgo (Greek, Ancient (to 1453);: ἡ Γοργώ), the eyeless giant Ephialtes, a Mormolyce (Greek, Ancient (to 1453);: μορμολύκη named by Strabo.
In later classical periods, around the 1st century A. D., the conception of this Lamia shifted to that of a sultry seductress who enticed young men and devoured them.[22]
A representative example is Philostratus's novelistic biography Life of Apollonius of Tyana.[22]
It purports to give a full account of the capture of "Lamia of Corinth" by Apollonius, as the general populace referred to the legend. An apparition (phasma Greek, Modern (1453-);: φάσμα) which in the assumed guise of a woman seduced one of Apollonius's young pupils.
Here, Lamia is the common vulgar term and empousa the proper term. For Apollonius in speech declares that the seductress is "one of the empousai, which most other people would call lamiai and mormolykeia". The use of the term lamia in this sense is however considered atypical by one commentator.
Regarding the seductress, Apollonius further warned, "you are warming a snake (ophis) on your bosom, and it is a snake that warms you". It has been suggested from this discourse that the creature was therefore "literally a snake". The empousa admits in the end to fattening up her victim (Menippus of Lycia) to be consumed, as she was in the habit of targeting young men for food "because their blood was fresh and pure". The last statement has led to the surmise that this lamia/empusa was a sort of blood-sucking vampiress.[23]
Another aspect of her powers is that this empusa/lamia is able to create an illusion of a sumptuous mansion, with all the accoutrements and even servants. But once Apollonius reveals her false identity at the wedding, the illusion fails her and vanishes.
A longstanding joke makes a word play between Lamia the monster and Lamia of Athens, the notorious hetaira courtesan who captivated Demetrius Poliorcetes (d. 283 BC). The double-entendre sarcasm was uttered by Demetrius's father, among others.[24] The same joke was used in theatrical Greek comedy,[25] and generally.[26] The word play is also seen as being employed in Horace's Odes, to banter Lucius Aelius Lamia the praetor.
In Apuleius's The Golden Ass appear two Thessalian "witches", Meroe and her sister Panthia, who are called lamiae in one instance.[27]
Meroe has seduced a man named Socrates, but when he plots to escape, the two witches raid his bed, thrust a knife in the neck to tap the blood into a skin bag, eviscerate his heart, and stuff the hole back with sponge.[28]
Some commentators, despite the absence of actual blood-sucking, find these witches to share "vampiric" qualities of the lamiae (lamiai) in Philostratus's narrative, thus offering it up for comparison.
Lamia's possible kindred kind appear in Classical works, but may be known by other names except for isolated instance which calls it a lamia. Or they may be simply unnamed or differently named. And those analogues that exhibit a serpentine form or nature have been especially noted.
One such possible lamia is the avenging monster sent by Apollo against the city of Argos and killed by Coroebus. It is referred to as Poine or Ker[29] in classical sources, but later in the Medieval period, one source does call it a lamia (First Vatican Mythographer, century).
The story surrounds the tragedy of the daughter of King Crotopus of Argos named Psamathe, whose child by Apollo dies and she is executed for suspected promiscuity. Apollo as punishment then sends the child-devouring monster to Argos.
In Statius' version, the monster had a woman's face and breasts, and a hissing snake protruding from the cleft of her rusty-colored forehead, and it would slide into children's bedrooms to snatch them.[30] According to a scholiast to Ovid, it had a serpent's body carrying a human face.
In Pausanias's version, the monster is called Poinē (Greek, Modern (1453-);: ποινή), meaning "punishment" or "vengeance", but there is nothing about a snake on her forehead.[31]
One evidence this may be a double of the Lamia comes from Plutarch, who equates the word empousa with poinē.[32]
A second example is a colony of man-eating monsters in Libya, described by Dio Chrysostom. These monsters had a woman's torso and beastly hands, and "all the lower part was snake, ending in the snake's baleful head".[33] [34] The idea that these creatures were lamiai seems to originate with Alex Scobie (1977),[35] and to be accepted by other commentators.
By the Early Middle Ages, lamia (pl. lamiai or lamiae) was being glossed as a general term referring to a class of beings. Hesychius of Alexandria's lexicon glossed lamiai as apparations, or even fish. Isidore of Seville defined them as beings that snatched babies and ripped them apart.
The Vulgate used "lamia" in Isaiah 34:14 to translate "Lilith" of the Hebrew Bible. Pope Gregory I (d. 604)'s exegesis on the Book of Job explains that the lamia represented either heresy or hypocrisy.
Christian writers also warned against the seductive potential of lamiae. In his 9th-century treatise on divorce, Hincmar, archbishop of Reims, listed lamiae among the supernatural dangers that threatened marriages, and identified them with geniciales feminae,[36] female reproductive spirits.[37]
This Lamia of Libya has her double in Lamia-Sybaris of the legend around Delphi, both indirectly associated with serpents. Strong parallel with the Medusa has also been noted. These, and other considerations have prompted modern commentators to suggest she is a dragoness.[38]
Another double of the Libyan Lamia may be Lamia, daughter of Poseidon. Lamia by Zeus gave birth to a Sibyl according to Pausanias, and this would have to be the Libyan Lamia, yet there is a tradition that Lamia the daughter of Poseidon was the mother of a Sibyl. Either one could be Lamia the mother of Scylla mentioned in the Stesichorus (d. 555 BC) fragment, and other sources.
"Μορμώ: λέγεται καὶ Μορμώ, Μορμοῦς, ὡς Σαπφώ. καὶ Μορμών, Μορμόνος. Ἀριστοφάνης: ἀντιβολῶ σ', ἀπένεγκέ μου τὴν Μορμόνα. ἄπο τὰ φοβερά: φοβερὰ γὰρ ὑπῆρχεν ἡ Μορμώ. καὶ αὖθις Ἀριστοφάνης: Μορμὼ τοῦ θράσους. μορμολύκειον, ἣν λέγουσι Λαμίαν: ἔλεγον δὲ οὕτω καὶ τὰ φοβερά. λείπει δὲ τὸ ὡς, ὡς Μορμώ, ἢ ἐπιρρηματικῶς ἐξενήνεκται, ὡς εἰ ἔλεγε, φεῦ τοῦ θράσους".
"This is a pejorative expression, not a formal classification, but it is still meaningful"; "..labeling of a dangerous woman as a lamia was not uncommon.. Aelian records.. a notorious prostitute.. (Miscellany 12.17, 13.8)".