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59-452: The church is built on top of the ruins of an ancient temple dedicated to the goddess Eileithyia . Various dates for its construction have been proposed in the past, from the 9th century under Empress Irene of Athens to the 13th century. Until recently, the common view among scholars, especially in Greece, ascribed it to the tenure of Michael Choniates as Metropolitan of Athens , at the turn of

118-474: A 3rd and 4th century CE house church that was created inside a luxurious Roman urban house in order to accommodate the needs of the Early Christian community of Messene and serve as a prayer room and assembly hall. This building constitutes one of the very few known early domus ecclesiae buildings. The house church was destroyed in the 365 CE earthquake and abandoned afterwards. From the sixth century dates

177-466: A few months later by unknown assailants from the sea. The watchers include some Olumpiaioi (Olympians) from Orumanthos (Mt. Erymanthos). John Bennet expressed the opinion that by Mezana is meant Messana, a Mycenaean Greek form of Messene. He supposed that the region around Ithome would already have had that name, to be reutilized by Epaminondas a thousand years later. After the defeat of the Spartan army at

236-574: A goddess, because of an oracle from Delphoi." Lucian, in On the Syrian Goddess said that there was a statue of Eilithyia in the temple of Hierapolis Bambyce , at Manbij , in Syria . Messene Messene ( Greek : Μεσσήνη 𐀕𐀼𐀙 Messini ), officially Ancient Messene , is a local community within the regional unit ( perifereiaki enotita ) of Messenia in the region ( perifereia ) of Peloponnese . It

295-451: 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

354-538: A preexisting Minoan goddess, as well as an earlier Neolithic concept. Eileithyia's guidance in childbirth may give influence of the first midwife. To Homer , she is "the goddess of childbirth". The Iliad pictures Eileithyia alone, or sometimes multiplied, as the Eileithyiai : And even as when the sharp dart striketh a woman in travail, [270] the piercing dart that the Eilithyiae, the goddesses of childbirth, send—even

413-465: A priest in the Zeus-sanctuary, named * Diwijeus (Linear B: 𐀇𐀹𐀋𐀸 , di-wi-je-we DAT ; the word could be, instead of an anthroponym , an adjective meaning "priest in the Zeus-sanctuary"). These groups were members of the coast-watchers, a military or quasi-military unit that presumably were stationed to guard various locations on the coast. Their failure is attested by the burning of Pylos

472-481: A protected walkway on top of the wall. The wall was pierced by two main gates flanked by protective structures and rectangular in shape with a lintel of a single, massive beam of limestone. Through the Arcadia Gate to the north ran and still runs the main road north (to Arcadia), currently from Mavromati. As Mavromati is the location of the major spring capture, klepsydra, it was probably the first stop for travellers to

531-400: A sanctuary dedicated to Eileithyia at Eretria . The sanctuary had been placed in the northwestern section of a gymnasium . 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

590-610: A siege indefinitely. The policy was justified almost immediately. After the departure of the Theban army the Spartans attempted to retake Messenia, which then allied itself with the Macedonians . This time the long struggle with Sparta was brought to a final end by the Macedonian conquest of Greece. After the departure of the allies, the new city and the fate of Messenian independence were left in

649-434: A typical Byzantine layout, being cross-in-square, with a three-aisled nave with the central aisle higher than the flanking ones. The octagonal dome was originally supported by four columns, but these were replaced in the 19th century by piers. It is a small structure, just 7.6 metres (25 ft) long and 12.2 metres (40 ft) wide. The walls are built exclusively of reused marble spolia , comprising undecorated masonry up to

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708-684: Is Lucina ("of the light"). Pausanias noted: [Near the Prytaneion or Town Hall of Athens] is a temple of Eileithyia, who they say came from the Hyperboreans to Delos and helped Leto in her labour; and from Delos the name spread to other peoples. The Delians sacrifice to Eileithyia and sing a hymn of Olen. But the Kretans suppose that Eileithyia was born at Amnisos in the Knossian territory [in Krete], and that Hera

767-488: Is best known for the ruins of the large classical city-state of Ancient Messene. The site was founded in the Bronze Age as Ithome , an ancient city originally of Achaean Greeks which eventually came under the hegemony of the military state of Sparta with which it had a long struggle. During the latter period many inhabitants went into exile, and eventually it was destroyed by the Spartans and abandoned for some time. After

826-522: Is stated that her temple is given an amphora of honey. 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

885-461: 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. According to F. Willets, the goddess shows a clear connection to

944-722: The Battle of Leuctra in Boeotia , 371 BC, the helots of Messenia revolted yet again against their Spartan overlords. This time the victorious general, Epaminondas , entered the Peloponnesus with an army of Boeotians, Argives and Messenians living abroad. Epaminondas resolved to support an independent Peloponnesus by building three fortified cities, Megalopolis and Mantinea in Arcadia and Messene in Messenia. After all due care to obtain omens from

1003-519: The Delians , among other hymns, one to Eileithyia, styles her as ' the clever spinner ', clearly identifying her with the Fates , thus making her older than Cronus ." Being the youngest born to Gaia , Cronus was a Titan of the first generation and he was identified as the father of Zeus. Likewise, the meticulously accurate mythographer Pindar (522–443 BC) also makes no mention of Zeus: Eleithuia, seated beside

1062-663: The Geometric period to the Roman period . It has been theorized that the site was used for prayers for both female and male fertility, based on the type of offerings that have been found. There was a sanctuary dedicated to Eileithyia near the Sanctuary of Artemis Orthia , which Pausanias noted: "Not far from Orthia [the temple of Artemis in Sparta, Lakedaimon] is a sanctuary of Eileithyia. They say that they built it, and came to worship Eileithyia as

1121-675: The Morea Expedition , under the direction of Guillaume-Abel Blouet , at the end of the Greek War of Independence. Systematic excavation of the site was first undertaken by Themistoklis Sofoulis of the Athens Archaeological Society in 1895. Since then a number of noted archaeologists have made contributions, such as George Oikonomos (in 1909 and 1925), Anastasios Orlandos (in 1957), and Petros Themelis (in 1986). A museum of their extensive finds has been constructed within

1180-400: The propylaeum of the market, while on the shoulder of the mountain are the foundations of a small temple, probably that of Artemis Laphria . As Messene continued to be an important urban center of SW Peloponnese all through Late Antiquity, a considerable number of Early Christian and Byzantine monuments have been excavated and are now visible and partially restored. Of special importance is

1239-614: The 13th century. However, the Little Metropolis differs considerably from other Byzantine churches of the same period in Athens, and indeed elsewhere; although it follows the typical cross-in-square style, it is, uniquely, almost entirely built of reused spolia from earlier buildings, ranging from Classical Antiquity to the 12th or even 13th centuries, thus precluding an earlier date of construction. The historian Bente Kiilerich further pointed out that during his visit to Athens in 1436,

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1298-535: The Asclepieion, its place of sacrifice, the tomb of the hero Aristomenes and the temple of Zeus Ithomatas on the summit of the acropolis with a statue by the famous Argive sculptor Ageladas , originally made for the Messenian helots who had settled at Naupactus at the close of the third Messenian War. The other buildings which can be identified are the theatre, the stadium, the council chamber or Bouleuterion, and

1357-657: 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. According to the Homeric Hymn III to Delian Apollo, Hera detained Eileithyia, who was coming from the Hyperboreans in the far north, to prevent Leto from going into labor with Artemis and Apollo, since

1416-470: The Hellenistic and Roman times. The city of Messene flourished also in the postclassical times and a settlement at the site continued until modern times. Late Roman Messene suffered much after the major AD 365 Crete earthquake that hit hard also the entire SW Peloponnese. From the beginning of the 5th century AD Messene is being reconstructed as a Christian city and the seat of a local bishop. It will be in

1475-545: The Late Medieval/Frankish and Ottoman periods until Early Modern times when the village changes name again into Mavromati, that still occupies what was the upper city around the ancient fountain identified as Klepsydra. Archaia Messene is located 25 kilometres (16 miles) north of Kalamata and 60 kilometres (37 miles) east of Pylos . Excavation of the site began on April 10, 1829, with the French scientific commission of

1534-609: The Open University of Cyprus. During the Bronze Age the palace at Pylos controlled Messenia politically and economically. A Linear B tablet from there, PY Cn 3, mentions a region called Mezana in local Mycenaean Greek (Linear B: 𐀕𐀼𐀙 , me-za-na ), from which groups of men named from places in the Peloponnesus each contributed one ox (Linear B: 𐀦𐀃 , qo-o ; also denoted by the BOS ideogram , i.e. 𐀘 ) to an official, possibly

1593-693: The Turks and its conversion into a mosque. Originally dedicated to the Panagia Gorgoepikoos after a miraculous icon of the Virgin Mary housed there, it acquired the name "Little Metropolis" because it was located within the bounds of the residence of the Metropolitan of Athens . Following the Greek War of Independence , the church was abandoned. From 1841 it housed the public library of Athens until 1863, when it

1652-449: The aid of women in childbirth": When racked with labour pangs, and sore distressed the sex invoke thee, as the soul's sure rest; for thou Eileithyia alone canst give relief to pain, which art attempts to ease, but tries in vain. Artemis Eileithyia, venerable power, who bringest relief in labour's dreadful hour. Eileithyia is commonly in classical Greek art most often depicted assisting childbirth. Vase-painters, when illustrating

1711-582: The antiquarian Cyriacus of Ancona mentions one of the inscriptions from the spolia of the church as lying in the Ancient Agora of Athens , i.e., far from its present location. This suggests that the church was built after 1436. Kiilerich suggested an early Ottoman-era date for the church, perhaps connected with the takeover of the city's old cathedral—the Theotokos Atheniotissa in the Parthenon —by

1770-438: The birth of Athena from Zeus' head, may show two assisting Eileithyiai, with their hands raised in the epiphany gesture. The Beauty of Durrës , a large 4th-century B.C.E. mosaic shows the head figure of a woman, probably portrays the goddess Eileithyia. A fragment by Callimachus has Eileithyia assist her full-sister Hebe in her labour, presumably when she gave birth to Alexiares and Anicetus , her sons by Heracles . As

1829-500: The birth of the twins. On Delos, a shrine was dedicated to Eileithyia, and was worshipped in a mid-winter festival the named Eileithyaea . 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. Archaeologists uncovered

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1888-498: The city. From there a road runs over the ridge adjoining Mounts Ithome and Eva to the Laconia Gate, similar to the Arcadia Gate. The wall runs straight up the ridge but does not encompass Mount Eva. Today the next stop on the road is the monastery, Mone Voulkanou, set into the lower southeast flank of Mounts Eva. Pausanias has left a description of the city, its chief temples and statues, its springs, its market-place and gymnasium,

1947-574: The contending forces, changed into a serpent, driving the Arcadians away in flight, before it disappeared into the hill. Eileithyia had a cult south of the Mount Kounados on the Cycladic Island of Paros , where a cave with a natural spring functioned as an informal sanctuary. Numerous artifacts have been found, such as pottery, bronze pieces, and marble plaques, which indicate use of the site from

2006-597: The daughters of Hera that have in their keeping bitter pangs; Hesiod (c. 700 BC) described Eileithyia as a daughter of Hera by Zeus ( Theogony 921) —and the Bibliotheca (Roman-era) and Diodorus Siculus (c. 90–27 BC) (5.72.5) agreed. Also, a poem at the Greek Anthology Book 6, mention Eileithyia as Hera's daughter. But Pausanias , writing in the 2nd century AD, reported another early source (now lost): "The Lycian Olen , an earlier poet, who composed for

2065-514: The deep-thinking Fates , hear me, creator of offspring, child of Hera great in strength. Later, for the Classical Greeks, "She is closely associated with Artemis and Hera ," Burkert asserts, "but develops no character of her own". In the Orphic Hymn to Prothyraeia, virginal Artemis is given an epithet relating to the goddess of childbirth, making the divine huntress also "she who comes to

2124-630: The defeat of the Spartans at the Battle of Leuctra (371 BC), the Thebans invaded the Peloponnese and Epaminondas built the new city of Messene on the site in 369 BC over the ruins of Ithome and invited the return of the previous inhabitants and their descendants. The substantial ruins are a major historical attraction. Much has been archaeologically excavated and partly restored or preserved for study and public viewing, as well as for various events. The most substantial restored remains being those dating from

2183-578: The exiles restored were not from the original Achaean refugees of the return of the Heracleidae, but were the Doricised population that developed in the 7th century BC under the subsequently dispossessed Heraclid dynasty of Messene. Messene was surrounded by a circuit wall 9 km (5.6 mi) long, 7 metres (23 feet) — 9 metres (30 feet) high. It was fortified by 30 square or horseshoe-shaped guard towers (and probably barracks) with doors admitting passage to

2242-446: The father was her husband Zeus. Hera was jealous of Zeus's affairs and tended to enact revenge upon the women. The other goddesses present at the birthing on Delos had sent Iris to bring Eileithyia forth. As she stepped upon the island, the birth began. This hymn is contradicted by Hesiod 's Theogony , where Apollo and Artemis are born before Hera's marriage to Zeus, and therefore neither Hera or Eileithyia are mentioned interfering with

2301-517: 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. Offerings were often given to the goddess Eileithyia within the ten days following a child's birth Pausanias describes a sanctuary to her in the city of Argos, and

2360-598: 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. The goddess is mentioned as Eleuthia in a Linear B fragment from Knossos, where it

2419-518: The gods, make sacrifices and invite the spirits of past rulers and heroes to live in Messene, including Queen Messene, Epaminondas invited construction engineers and artisans from anywhere to join him. In 85 days the combined armies and exiles guided by the engineers and artisans had completed the walled city of Messene over the site of the previous Ithome. The city included within its walls Mt. Ithome and enough agricultural land and spring captures to withstand

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2478-424: The hands of the Messenian exiles, who had returned primarily from Sicily and North Africa. Apparently, they had maintained a transitory community in exile, or diaspora, for some 300 years. They spoke a Doric dialect. Pausanias reports, "even to this day they preserve it in its purity better than anywhere else in the Peloponnese." As the Arcadians are known to have spoken a dialect closely related to Mycenaean Greek ,

2537-998: The height of the windows, and featuring a total of ninety sculptures above that; this feature makes the church unique among Byzantine sacred architecture. Unlike common practice in contemporary Byzantine architecture, no bricks have been used, except for the dome. Its interior was originally decorated entirely with frescoes , but only one of these survives today: an image of the Panagia over the entrance apse. 37°58′30.02″N 23°43′48.06″E  /  37.9750056°N 23.7300167°E  / 37.9750056; 23.7300167 [REDACTED] Media related to Panagía Gorgoepíkoös at Wikimedia Commons Eileithyia Eileithyia or Ilithyia ( / ɪ l ɪ ˈ θ aɪ . ə / ; Ancient Greek : Εἰλείθυια ; Ἐλεύθυια ( Eleuthyia ) in Crete , also Ἐλευθία ( Eleuthia ) or Ἐλυσία ( Elysia ) in Laconia and Messene , and Ἐλευθώ ( Eleuthō ) in literature)

2596-455: The latter strong chthonic elements in her cult. Pausanias described a sanctuary to the goddess in the city of Aigion , and the cult associated with it: "At Aigion [in Akhaia] is an ancient sanctuary of Eileithyia, and her image is covered from head to foot with finely-woven drapery; it is of wood except the face, hands and feet, which are made of Pentelic marble. One hand is stretched out straight;

2655-584: 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 𐀁𐀩𐀄𐀴𐀊 , 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

2714-518: 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

2773-585: 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

2832-412: The old city walls. This site was awarded a European Union Prize for Cultural Heritage / Europa Nostra Award in 2011. The systematic excavation under the direction of Prof. Petros Themelis has collaborated with many international institutions for excavation at the site. Among those, since 2020-21, excavation East of the temenos of Asclepius at the site of an early Christian church is conducted by

2891-497: The other holds up a torch. One might conjecture that torches are an attribute of Eileithyia because the pangs of women are just like fire. The torches might also be explained by the fact that it is Eileithyia who brings children to the light." 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

2950-526: The priestesses." There were ancient icons of Eileithyia at Athens, one said to have been brought from Crete, according to Pausanias , who mentioned shrines to Eileithyia in Tegea and Argos , with an extremely important shrine in Aigion . Eileithyia, along with Artemis and Persephone , is often shown carrying torches to bring children out of darkness and into light: in Roman mythology her counterpart in easing labor

3009-508: 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

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3068-399: The so called Byzantine "Dark-Ages" during the 7th and 8th centuries that the city once again experienced a deep crisis with the settlement of new populations in the region, probably of Slavic origin. In Middle Byzantine times, after the 10th century, the now called village or township of Voulcano experiences new growth with rich material remains. The village of Voulcano/Messene continues through

3127-504: Was a kourotrophic divinity, whom parents would have prayed to for protection and care of their children. Midwives had an essential role in ancient Greek society, with women of all classes participating in the profession - many being slaves with only empirical training or some theoretical training in obstetrics and gynecology. 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

3186-559: 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,

3245-577: Was her mother. Only among the Athenians are the wooden figures of Eileithyia draped to the feet. The women told me that two are Kretan, being offerings of Phaidra [daughter of the mythical King Minos of Krete], and that the third, which is the oldest, Erysikhthon [an early king of Athens] brought from Delos. Pausanias noted a sanctuary in Corinth: "When you have turned from the Akrokorinthos [at Korinthos] into

3304-404: Was invoked by women in labour, to ease the pain of labour, and to further the birth. Callimachus recorded the hymn: Even so again, Eileithyia, come thou when Kykainis calls, to bless her pains with easy birth; so may thy fragrant shrine have, as now this offering for a girl, some other offering hereafter for a boy. She was strongly connected with the goddesses Artemis and Hekate , sharing with

3363-557: Was re-dedicated as a church, first to Christ the Saviour , and then to Saint Eleutherios . In 1856, the church underwent restoration to its original state, in which its more recent additions, such as its bell-tower, were removed. On 16 January 2023, the Little Metropolis was used as the location of the lying-in-state of Constantine II of Greece , the last King of the Hellenes , whom a "crowd of thousands" prostrated and mourned. The church has

3422-406: 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

3481-431: 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

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