How were the children of Leda connected to Sparta? The Spartan mythology of Leda's childrenEdit section Leda was the wife of Spartan king Tyndareus, who would birth four children after being seduced by Zeus in the guise of a Swan. Two of these Polydeuces (Pollux) and Helen were the children of Zeus, while Castor and Clytemnestra were the children of Tyndareus.[1] Three of these children, Castor, Pollux and Helen would gain prominence in Sparta as local deities. Worshipped as patrons of travellers and shipwrecked sailors, The Dioscuri (Castor and Pollux) were tied to Sparta by the kings and their supposed interference in the first Messenian war 743-724 BC. The purpose of this part of the wiki is to explain the mythological connections the Dioscuri have to Sparta and its influence on events in their history. As Morford and Lenardon mention the Dioscuri were “particularly honoured”[2] within the Spartan state, primarily because of their connection to the kings of Sparta.[3] As the twin sons of Zeus and Spartan king Tyndareus, many future kings would trace their genealogy to the brothers as their sister Helens son Orestes.[4] This connection with the Dioscuri gave Spartan kings a second position as priests;[5] yet their influence on the royal households did not end there. Sparta was a unique Polis as it was led by two kings to symbolise the joint ruler ship of the Dioscuri[6] Herodotus notes this unique system as dissention between Spartan Kings Cleomenes and Demaratus, so a law is passed where one king remains in Sparta while the other marches to war.[7] This connection between the Dioscuri would continue in dominance until the creation of the Herakleidai cult in the 5th century BC.[8] From this point their role was slightly changed to protectors of the Herakleidai Kings; this is evidenced by Herodotus who speaks about how when a Spartan king marches to war, he takes a symbol of the Dioscuri with him.[9] The idea of Spartans being descended from the Dioscuri was still maintained as Whitby points out, they “preferred local deities”.[10] This link was made prominent when a group of people calling themselves the Minyans arrived in Lakonia. They also claimed to be descendants of the Dioscuri from their time journeying with Jason and the Argonauts.[11] Specifically from their time on the island of Lemnos where many of the Argonauts had children with the local women, after all the men had been killed off by their women for casting them aside in favour of Thracian concubines.[12][13]The Minyans claimed “a right of return and Kinship” and were accepted by the Spartans for a time. The acceptance of the Minyans had likely political reasons, as in recognising their claim to descendants of the Dioscuri they were not on reaffirming their own but all “historicizing” their own mythology.[14] Aside from their connection to the genealogy of Spartan kings and the cities identity, they were also worshipped as patron deities of seafarers.[15] Specifically of those that found themselves shipwrecked at sea. This myth has its origins with Poseidon who rewarded the strong bond between the brothers, by granting them the power to command the wind and waves of the ocean. This is referenced by Euripedes in his drama ‘Helen’ where during the chorus a cry is made to the Dioscuri for “favouring winds from Zeus” for those caught in storms at sea.[16] The cult of the Dioscuri as patrons of sailors is interesting as sea travel is not typically associates with Sparta. Though as previously mentioned, Spartans preferred the worship of native deities over those from other Greek Polis, so it would make sense that they would have their own patrons, though they were also worshiped throughout the whole of Lakonia. This spread of the worship of the Dioscuri eventually morphed into protection for all travellers, whether by land or sea.[17] This led to another extension of their function within Sparta, as the ones who punished people who did not respect the law of hospitality. Pausanias tells a story of how they punished a Spartan called Phormion, who refused to let them sleep in his daughter’s room’ yet they could “lodge in any other a part of the house”[18] By the next day, his daughter was missing and symbols of the Dioscuri were in the room. Another aspect of Spartan life in which the Dioscuri were praised is sports, and in particular horse racing. Both were recognised as exceptional horse rider, yet Castor was seen as an exceptional horse tamer while his brother Pollux was seen as a fierce boxer.[19] As Pausanias notes the entrance to the Spartan Course is flanked by statues of the Dioscuri and that the race starters were called “Dioskouroi Apheterioi”.[20] Further associations between the brothers and horses are in how they are portrayed, as often riding white steeds. During the first Messenian war Sparta’s opponents were able to exploit this when two raiders rode directly into a Spartan feast for the Dioscuri dressed as the mythical brothers.[21] That such a simple ruse was able to dupe the Spartans clearly shows the strength of the Dioscuri cult in Sparta. The Dioscuri were not simply heroes of a bygone age to the Spartans. They were the fathers of their Kings, and patrons of sports. They believed the Dioscuri not only their kings, but all travellers and that they punished those who did not respect Spartan law of hospitality. They were eventually joined in their role as protectors of sailors by their sister Helen after she was carried off to become a goddess.[22] Outside the mythological connections, the Dioscuri also had an impact upon the institutions and society of all Sparta. [1] M. Morford, R. Lenardon, and M. Sham 2007, p.446 [2] M. Morford, 2007p.446 [3] I. Malkin, 2003 pp.25-26. [4] Paus, 3.1.5 [5] R. Parker, 2002 pp.161-162. [6] W. Burkert, 1985 p.212. [7] Hdt, 5.75 [8] I. Malkin, 2003 p. 25. [9] Hdt, 5.75 [10] Whitby, 2002, p.85 [11] I. Malkin, 2003 p. 25. [12] Hdt. 4.145.3 [13] Apollonius, ‘Argonautica’1.592-909 [14] Malkin, 2003 p. 25. [15] M. Morford, 2007p.446 [16] Eur. Hel. 1495 [17] M. Morford, 2007p.446 [18] Paus. 3.16.3 [19] M. Morford, 2007p.446 [20] Paus. 3.14.7 [21] Paus. 4.27.1-3 [22] M. Morford, 2007p.446-447