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'''Prothyraia''' ({{langx|grc|Προθυραία}}) is the figure addressed in the second of the '']'', a collection of ancient Greek hymns composed around the 2nd and 3nd centuries AD.<ref>Malamis, p. 29; Quandt, pp. 3–4.</ref> Her name means 'at the door' or 'at the door-way',<ref>Athanassakis & Wolkow, p. 75.</ref> and is used to denote a goddess who presides over the area around the entrance to a building.<ref>Rudhardt 2008, Chapter II, para. 215.</ref> The name is an epithet of ] (as attested by an inscription from ]), as well as of ] and ].<ref>Ricciardelli 2000, p. 238.</ref> In line 9 of the ''Orphic Hymn'' to her, she is addressed as "Eileithyia", and in line 12 she is called "Artemis Eileithyia".<ref>Ricciardelli 2000, p. 238.</ref> The epithets applied to her in the hymn relate primarily to her role in helping with births,<ref>Ricciardelli 2000, p. 238.</ref> and the request of the hymn implores her to aid in giving birth.<ref>Malamis, p. 239.</ref> Two descriptions the hymn applies to her are {{translit|grc|ōdínōn eparōgós}} ({{lang|grc|ὠδίνων ἐπαρωγός}}), meaning she "who offers support in the pains of childbirth", and {{translit|grc|ōkýlocheia}} ({{lang|grc|ὠϰυλόχεια}}), meaning she "who accelerates childbirth".<ref>Rudhardt 2008, Chapter II, para. 215.</ref> |
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'''Prothyraia''' ({{langx|grc|Προθυραία}}) is the figure addressed in the second of the '']'', a collection of ancient Greek hymns composed around the 2nd and 3nd centuries AD.<ref>Malamis, p. 29; Quandt, pp. 3–4.</ref> Her name means 'at the door' or 'at the door-way',<ref>Athanassakis & Wolkow, p. 75.</ref> and is used to denote a goddess who presides over the area around the entrance to a building.<ref>Rudhardt, Chapter II, para. 215.</ref> The name is an epithet of ] (as attested by an inscription from ]), as well as of ] and ].<ref>Ricciardelli 2000, p. 238.</ref> In line 9 of the ''Orphic Hymn'' to her, she is addressed as "Eileithyia", and in line 12 she is called "Artemis Eileithyia".<ref>Ricciardelli 2000, p. 238.</ref> The epithets applied to her in the hymn relate primarily to her role in helping with births,<ref>Ricciardelli 2000, p. 238.</ref> and the request of the hymn implores her to aid in giving birth.<ref>Malamis, p. 239.</ref> Two descriptions the hymn applies to her are {{translit|grc|ōdínōn eparōgós}} ({{lang|grc|ὠδίνων ἐπαρωγός}}), meaning she "who offers support in the pains of childbirth", and {{translit|grc|ōkýlocheia}} ({{lang|grc|ὠϰυλόχεια}}), meaning she "who accelerates childbirth".<ref>Rudhardt, Chapter II, para. 215.</ref> |
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The placement of the hymn to Prothyraia, a figure associated with birth, at the beginning of the collection, is significant, and mirrors the position of the hymn to ] (Death) as the last hymn.<ref>Athanassakis & Wolkow, p. 76.</ref> According to ], during the rite in which the ''Orphic Hymns'' played a role, the hymn to Prothyraia may have been sung as the initiates were entering the building where the rite took place.<ref>Athanassakis & Wolkow, p. 76.</ref> |
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The placement of the hymn to Prothyraia, a figure associated with birth, at the beginning of the collection, is significant, and mirrors the position of the hymn to ] (Death) as the last hymn.<ref>Athanassakis & Wolkow, p. 76.</ref> According to ], during the rite in which the ''Orphic Hymns'' played a role, the hymn to Prothyraia may have been sung as the initiates were entering the building where the rite took place.<ref>Athanassakis & Wolkow, p. 76.</ref> |
