Эйлейтия: Древнегреческая богиня родов и повивального искусства.

Ancient Greek goddess of childbirth

Eileithyia or Ilithyia (/ɪ//l//ᵻ/'/θ//aɪ//.//ə/; ; Ἐλεύθυια (Eleuthyia) in Crete, also Ἐλευθία (Eleuthia) or Ἐλυσία (Elysia) in Laconia and Messene, and Ἐλευθώ (Eleuthō) in literature) was the Greek goddess of childbirth and midwifery, and the daughter of Zeus and Hera. In the cave of Amnisos (Crete) she was related with the annual birth of the divine child, and her cult is connected with Enesidaon (the earth shaker), who was the chthonic aspect of the god Poseidon. It is possible that her cult is related with the cult of Eleusis. In his Seventh Nemean Ode, Pindar refers to her as the maid to or seated beside the Moirai (Fates) and responsible for the creation of offspring. Her son was Sosipolis, who was worshiped at Elis.

The earliest form of the name is the Mycenaean Greek , e re u ti ja, written in the Linear B syllabic script. Ilithyia is the latinisation of Εἰλείθυια. The etymology of the name is uncertain, but debated among scholars. R. S. P. Beekes suggests a non Indo European etymology, and Nilsson believed that the name is Pre Greek. 19th century scholars suggested that the name is Greek, derived from the verb eleutho (ἐλεύθω), "to bring", the goddess thus meaning The Bringer. Walter Burkert believed that Eileithyia is the Greek goddess of birth and that her name is pure Greek. However, the relation with the Greek prefix ἐλεύθ is uncertain, because the prefix appears in some pre Greek toponyms like Ἐλευθέρνα (Eleutherna); therefore it is possible that the name is pre Greek. Her name Ἐλυσία (Elysia) in Laconia and Messene probably relates her with the month Eleusinios and Eleusis. Nilsson also believed that the name "Eleusis" is pre Greek.

As the primary goddess of childbirth along with Artemis, Eileithyia had numerous shrines in many locations in Greece dating from Neolithic to Roman times, indicating that she was extremely important to pregnant women and their families. People would pray for and leave offerings for aid in fertility, safe childbirth, or give appreciation for a successful birth. Archaeological evidence of terracotta votive figurines depict children found at shrines, and holy sites dedicated to Eileithyia suggest that she was a kourotrophic divinity, whom parents would have prayed to for protection and care of their children. More highly educated midwives, typically from higher classes, were referred to as iatrenes or doctors of women's diseases and would be respected as physicians. She was strongly connected with the goddesses Artemis and Hekate, sharing with the latter strong chthonic elements in her cult. Aside from the sanctuary in the city of Aigion, Pausanias also noted that there were temples to the goddess in the towns of Boura and Pellene in Achaea.

Pausanias described two sanctuaries to the goddess in Arcadia, one in the town of Kleitor and the other one in Tegea. In Kleitor, she was worshipped as one of the most important deities, along with Demeter and Asklepios, and her sanctuary the most important one alongside the other two. Pausanias describes a sanctuary to her in the city of Argos, and the myth associated with it: "Near the Lords [sanctuary of the Dioskouroi at Argos] is a sanctuary of Eilethyia, dedicated by Helene when, Theseus having gone away with Peirithous to Thesprotia, Aphidna had been captured by the Dioskouroi and Helen was being brought to Lakedaimon. For it is said that she was with child, was delivered in Argos, and founded the sanctuary of Eilethyia, giving the daughter she bore to Klytaimnestra, who was already wedded to Agamemnon." Pausanias noted a shrine to her in Mycenae, and an important shrine in Mases in Argolis: "[At Mases, Argos] there is a sanctuary of Eileithyia within the wall. Every day, both with sacrifices and with incense, they magnificently propitiate the goddess, and, moreover, there is a vast number of votive gifts offered to Eileithyia. But the image no one may see, except, perhaps, the priestesses."

Pausanias noted a sanctuary in Corinth: "When you have turned from the Akrokorinthos [at Korinthos] into the mountain road you see the Teneatic gate and a sanctuary of Eileithyia."

The Cave of Eileithyia near Amnisos, the harbor of Knossos, mentioned in the Odyssey (xix.189) in connection with her cult, was accounted the birthplace of Eileithyia. In the river nearby also named Amnisos, lived nymphs that were sacred to Eileithyia named Amnisades and Amnisabes. The Cretan cave has stalactites suggestive of the goddess' double form (Kerenyi 1976 fig. 6), of bringing labor on and of delaying it, and votive offerings to her have been found establishing the continuity of her cult from Neolithic times, with a revival as late as the Roman period. Here she was probably being worshipped before Zeus arrived in the Aegean, but certainly in Minoan–Mycenaean times. In the cave of Amnisos (Crete) the god Enesidaon (the "earth shaker", who is the chthonic Poseidon) is related to the cult of Eileithyia. She was related with the annual birth of the divine child. The goddess of nature and her companion survived in the Eleusinian cult, where the following words were uttered: "Mighty Potnia bore a strong son." In classical times, there were shrines to Eileithyia in the Cretan cities of Lato and Eleutherna and a sacred cave at Inatos. At a sanctuary in Tsoutsouros Inatos, two small terracotta figures, one breastfeeding and the other pregnant, have been dated to the 7th century. It was said by Callimachus that the hymn sung during festival was the same as that sung by nymphs at Apollo's birth. This cult likely goes back to the Archaic period, and the cult was associated with other local Delian childbirth deities associated with Artemis, Opis and Arge.

Pausanias noted that "The Messenians have a temple erected to Eileithyia [at Messene, Messenia] with a stone statue."

On the Greek mainland, at Olympia, an archaic shrine with an inner cella sacred to the serpent savior of the city (Sosipolis) and to Eileithyia was seen by the traveler Pausanias in the 2nd century AD (Description of Greece vi.20.1–3); in it, a virgin priestess cared for a serpent that was fed on honeyed barley cakes and water—an offering suited to Demeter. The shrine memorialized the appearance of a crone with a babe in arms, at a crucial moment when Elians were threatened by forces from Arcadia. The child, placed on the ground between the contending forces, changed into a serpent, driving the Arcadians away in flight, before it disappeared into the hill.