The Seba library treats Eileithyia in 6 passages, across 5 authors (including Kerényi, Carl, Burkert, Walter, Harrison, Jane Ellen).
In the library
6 passages
By the name Eileithyia, which the Odyssey mentions in connection with this grotto, the Greeks designated a goddess who presided over births and who presumably governed everything connected with the life of women even more in Minoan than in Greek times. A cult site of this goddess was a place dedicated to the origin of life.
Kerényi identifies Eileithyia as the pre-eminent Minoan birth-goddess whose cave sanctuary near Amnisos served as a sacred site consecrated to the very origin of life, with stalagmitic formations functioning as cult objects.
Kerényi, Carl, Dionysos: Archetypal Image of Indestructible Life, 1976thesis
Fileithyia as the birth goddess, 171, 173 cave of, 25-6, 40, 48 temple of, 235, 335
Burkert classifies Eileithyia definitively as the Greek birth goddess and records three distinct cult sites—her cave, her temple—as material evidence of her religious significance.
Burkert, Walter, Greek Religion: Archaic and Classical, 1977thesis
Right on the skirts of the hill, behind the line of the later treasuries, stood a small shrine of the Mother and Infant—Eileithyia and Sosipolis. This little temple moreover did not stand clear of the hillside; the back wall appears to have been actually engaged in it.
Harrison places the Eileithyia-Sosipolis shrine at Olympia within the oldest stratum of the Altis, embedding the goddess in the archaic Mother-and-Child complex alongside the Kouretes and identifying the site with cave religion.
Harrison, Jane Ellen, Themis: A Study of the Social Origins of Greek Religion, 1912supporting
Etlelthyia, dau. of Zeus and Hera 147, 331; asststs at birth 0 l Apollo, 333
The Homeric Hymns index establishes Eileithyia's canonical genealogy as daughter of Zeus and Hera and records her mythological function assisting at the birth of Apollo.
Hesiod, Hesiod, the Homeric Hymns, and Homerica, -700supporting
Burkert notes Eileithyia's cult presence at Olympia, corroborating Harrison's identification and situating the goddess within the sacrificial-ritual complex of that site.
Burkert, Walter, Homo Necans: The Anthropology of Ancient Greek Sacrificial Ritual and Myth, 1972supporting
Neumann includes Eileithyia in his index to The Great Mother, positioning her as one specific manifestation within the broader catalogue of the feminine archetype without extended discussion.
Neumann, Erich, The Great Mother: An Analysis of the Archetype, 1955aside