In Ancient Greek religion and mythology, Enodia, also spelled Ennodia and Einodia (/ɛˈnoʊdi.ə/; Ancient Greek: Ἐννοδία, romanized: Ennodía, lit. 'the one in the streets, on the road') is a distinctly Thessalian goddess, identified in certain areas or by certain ancient writers with Artemis, Hecate or Persephone. She was paired with Zeus in cult and sometimes shared sanctuaries with him. Enodia was primarily worshipped in Ancient Thessaly and was well known in Hellenistic Macedonia.

Enodia is a goddess of roads, protection (apotropaic), ghosts, purification, the city, and cemeteries. She was included in the local dodekotheon. The goddesses of this dodekotheon were Hestia, Demeter, Enodia, Aphrodite, Athena and Themis.

The name ‘Enodia’ suggests that she watched over entrances and that she stood on the main road into a city, keeping an eye on those who entered, and in the road in front of private homes, protecting the inhabitants that dwelled within. Divinities with this Apotropaic function were expected to keep away dangers such as burglars, malicious spirits, and even pestilence such as mice. Other notable divinites with this function are Hecate, Hermes, and Apollo.

Enodia’s main cult location, especially before the 5th century, was the city of Pherai. Pherai was an important city to Ancient Thessaly, due to the location of the settlement.

There are only two attested priests of Enodia. Timarete of Corinth, who died in Pella, Macedonia, in the late 5th century BC and Chrysame. According to Polyaenus, Cnopus of Codridae was fighting with the Ionians at Erythrai after the recent Ionian colonisation of Asia Minor. Cnopus received an oracle that stated: “to take as general from the Thessalians, the priestess of Ennodia” (στρατηγὸν παρὰ Θεσσαλῶν λαβεῖν τὴν ἱέρειαν τῆς Ἐνοδίας). Chrysame, the priestess mentioned arrived and through her mastery of herbs, poisoned the Erythraians. Due to this, Cnopus led his army to victory. Thessaly was stereotyped as being full of witches that could even draw down the moon, so the association of Chrysame with herbs makes sense.

Enodia was sometimes depicted upon coins in Thessaly. She is shown as a young woman, typically riding a horse and carrying torches. A stele dated between the 1st and 2nd century depicts Enodia wearing a chiton poderes, which is cross-girdled under the chest. This stele also depicts her on horseback and accompanied by a dog.

Before the 5th Century, Enodia's worship was mostly confined to the city of Pherai. Though her epigraphical evidence is first found within the city of Larisa. Pherai was an important city in Ancient Thessaly from the Iron Age, which allowed Enodia to become a Pan-Thessalian goddess. During the 5th century Enodia's cult rapidly expanded through Thessaly, Southern Macedonia, and even expanded into Thrace. According to Polyaenus’ Strategemata, Enodia was supposedly a national deity during the Ionian migration.

The expansion of Enodia's cult is linked to the push for a Thessalian civil identity. The Cults of Pythian Apollo and Enodia were expanded and pushed throughout Thessaly. Yet, there was a fundamental difference between regionalizing the panhellenic Apollo and parochialising a local, regional goddess such as Enodia. She came to be worshipped throughout Thessaly and Macedonia, especially in the Hellenistic and Roman eras.