The Faces of the Goddess

The belief that the earliest humans worshipped a sovereign, nurturing, maternal earth goddess is a popular one. It has been taken up as fact by the media, who routinely depict modern goddess-worshippers as "reviving" the ancient religions of our ancestors. Feminist scholars contend that, in the primordial religions, the Great Mother was honored as the primary, creative force, giving birth to the world, granting fertility to both crops and humans, and ruling supremeover her family pantheon. The peaceful, matriarchal farming societies that worshipped her were eventually wiped out or subjugated by nomadic, patriarchal warrior tribes such as the early Hebrews, whobrought their male God to overthrow the Great Mother: the first step in the creation and perpetuation of a brutal, male-dominated society and its attendant oppression and degradation of women. In The Faces of the Goddess, Lotte Motz sets out to test this hypothesis by examining the real female deities of early human cultures. She finds no trace of the Great Mother in their myths or in their worship. From the Eskimos of the arctic wasteland, whose harsh life even today mostclosely mirrors the earliest hunter gatherers, to the rich cultures of the sunny Fertile Crescent and the islands of Japan, Motz looks at a wide range of goddesses who are called Mother, or who give birth intheir myths. She finds that these goddesses have varying origins as ancestor deities, animal protectors, and other divinities, rather than stemming from a common Mother Goddess archetype. For instance, Sedna, the powerful goddess whose chopped-off fingers became the seals and fish that were the Eskimos' chief source of food, had nothing to do with human fertility. Indeed, human motherhood was held in such low esteem that Eskimo women were forced to give birth completely alone, with no humancompanionship and no helpful deities of childbirth. Likewise, while various Mexican goddesses ruled over healing, women's crafts, motherhood and childbirth, and functioned as tribal protectors or divineancestors, none of them either embodied the earth itself or granted fertility to the crops: for that the Mexicans looked to the male gods of maize and of rain. Nor were the rituals of these goddesses nurturing or peaceful. The goddess Cihuacoatl, who nurtured the creator god Quetzalcoatl and helped him create humanity, was worshipped with human sacrifices who were pushed into a fire, removed while still alive, and their hearts were cut out. And Motz closely examines the Anatolian goddessCybele, the "Magna Mater" most often cited as an example of a powerful mother goddess. Hers were the last of the great pagan mysteries of the Mediterranean civilizations to fall before Christianity. ButCybele herself never gives birth, nor does she concern herself with aiding women in childbirth or childrearing. She is not herself a mother, and the male character figuring most prominently in her myths is Attis, her chaste companion. Tellingly, Cybele's priests dedicate themselves to her by castrating themselves, thus mimicking Attis's death--a very odd way to venerate a goddess of fertility. To depict these earlier goddesses as peaceful and nurturing mothers, as is often done, isto deny them their own complex and sophisticated nature as beings who were often violent and vengeful, delighting in sacrifice, or who reveled in their eroticism and were worshipped as harlots. The ideaof a nurturing Mother Goddess is very powerful. In this challenging book, however, Motz shows that She is a product of our own age, not of earlier ones. By discarding this simplistic and worn-out paradigm, we can open the door to a new way of thinking about feminine spirituality and religious experience.

“"Lotte Motz combines a superb knowledge of mythology with the gift formaking age-old problems look fresh. She loves polemic, but it is the quest forthe most convincing solution, rather than controversy for controversy's sake,that inspires her work."--Anatoly Liberman, University of Minnesota”

"At last: a book that explains that the notion of a unitary Mother Goddess is modern, and that female culture was not driven out by patriarchy. But even more important is the positive contribution that this book makes to the understanding of the nature of ancient female divinities, which were more diverse and potent than modern writers have imagined them to be. Instead of being restricted to motherhood, the various goddesses worshipped in the ancient worlddisplayed the full range of feminine powers, both constructive and destructive, and commanded the respect of both men and women."--Mary Lefkowitz, Andrew W. Mellon Professor in the Humanities, WellesleyCollege."I have no doubt that this volume will become an important landmark in the comparative study of religion."--James Preston, Anthropology and Religious Studies, SUNY Oneonta"In The Faces of the Goddess Lotte Motz at last rescues a number of goddesses from the murky Jungian limbo to which many previous studies have consigned them, a place in which all goddesses look alike in the dark; in so doing she restores to each of them the dignity of their individual power and fascination, and provides both a sound scholarly basis for our understanding of them and a wide gamut of far more visible, because more nuanced, models forcontemporary women to emulate."--Wendy Doniger"Dr. Motz has offered us here a well-documented, nicely written and presented, duly diversified image of the multifaceted archetype of the Mother-Goddess."--Edgar C. Polome, University of Texas as Austin"Lotte Motz combines a superb knowledge of mythology with the gift for making age-old problems look fresh. She loves polemic, but it is the quest for the most convincing solution, rather than controversy for controversy's sake, that inspires her work."--Anatoly Liberman, University of Minnesota"I consider the book an usually important contribution, one that should be read and pondered by anyone interested in the study of religion, and one that should have a lasting effect on the field."--Thorkild Jacobsen, former Director of the Oriental Institute, Chicago, and author of The Treasures of Darkness"Faces of the Goddess offers a necessary antidote against romantic or Jungian Mother mysticism."--Walter Burkert, Professor of Classics, the University of Zurich, and author of Greek Religion"A useful warning about trendy spirituality."--Alan Cochrum, Fort Worth Star-Telegram

Lotte Motz, PhD, has taught at the City University of New York and the University of Wisconsin. She has written widely on Germanic mythology and literature, and is currently living in the UK.

The belief that the earliest humans worshipped a sovereign, nurturing, maternal earth goddess is a popular one. It has been taken up as fact by the media, who routinely depict modern goddess-worshippers as "reviving" the ancient religions of our ancestors. Feminist scholars contend that, in the primordial religions, the Great Mother was honored as the primary, creative force, giving birth to the world, granting fertility to both crops and humans, and ruling supreme over her family pantheon. The peaceful, matriarchal farming societies that worshipped her were eventually wiped out or subjugated by nomadic, patriarchal warrior tribes such as the early Hebrews, who brought their male God to overthrow the Great Mother: the first step in the creation and perpetuation of a brutal, male-dominated society and its attendant oppression and degradation of women. In The Faces of the Goddess, Lotte Motz sets out to test this hypothesis by examining the real female deities of early human cultures. She finds no trace of the Great Mother in their myths or in their worship. From the Eskimos of the arctic wasteland, whose harsh life even today most closely mirrors the earliest hunter gatherers, to the rich cultures of the sunny Fertile Crescent and the islands of Japan, Motz looks at a wide range of goddesses who are called Mother, or who give birth in their myths. She finds that these goddesses have varying origins as ancestor deities, animal protectors, and other divinities, rather than stemming from a common Mother Goddess archetype. For instance, Sedna, the powerful goddess whose chopped-off fingers became the seals and fish that were the Eskimos' chief source of food, had nothing to do with human fertility. Indeed, human motherhood was held in such low esteem that Eskimo women were forced to give birth completely alone, with no human companionship and no helpful deities of childbirth. Likewise, while various Mexican goddesses ruled over healing, women's crafts, motherhood and childbirth, and functioned as tribal protectors or divine ancestors, none of them either embodied the earth itself or granted fertility to the crops: for that the Mexicans looked to the male gods of maize and of rain. Nor were the rituals of these goddesses nurturing or peaceful. The goddess Cihuacoatl, who nurtured the creator god Quetzalcoatl and helped him create humanity, was worshipped with human sacrifices who were pushed into a fire, removed while still alive, and their hearts were cut out. And Motz closely examines the Anatolian goddess Cybele, the "Magna Mater" most often cited as an example of a powerful mother goddess. Hers were the last of the great pagan mysteries of the Mediterranean civilizations to fall before Christianity. But Cybele herself never gives birth, nor does she concern herself with aiding women in childbirth or childrearing. She is not herself a mother, and the male character figuring most prominently in her myths is Attis, her chaste companion. Tellingly, Cybele's priests dedicate themselves to her by castrating themselves, thus mimicking Attis's death--a very odd way to venerate a goddess of fertility. To depict these earlier goddesses as peaceful and nurturing mothers, as is often done, is to deny them their own complex and sophisticated nature as beings who were often violent and vengeful, delighting in sacrifice, or who reveled in their eroticism and were worshipped as harlots. The idea of a nurturing Mother Goddess is very powerful. In this challenging book, however, Motz shows that She is a product of our own age, not of earlier ones. By discarding this simplistic and worn-out paradigm, we can open the door to a new way of thinking about feminine spirituality and religious experience.

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