Status
Available
Genres
Physical description
11.5 inches
Publication
Barefoot Books (2003), Edition: First Printing, 80 pages
Description
Brief entries for each goddess include information about where each goddess comes from, a description of her powers, anecdotes and stories that shed light on her nature, and sometimes details about her sacred animal.
User reviews
LibraryThing member kacieholt
A goddess dictionary of sorts, this book has goddesses from all over the world in alphabetical order with a short bio about the goddess, and some have accompanying illustrations.
LibraryThing member AbigailAdams26
Burleigh Mutén profiles one hundred and seven goddesses in this lovely encyclopedia of female divinities. Beginning with Aataentsic, the Iroquois creation goddess who fell to earth and created the world on the back of a turtle, to the Zorya, the three Slavic goddesses of destiny, each figure is
I initially tracked down Goddesses: A World of Myth and Magic because I was interested in seeing more of the artwork of Rebecca Guay, after loving her illustrations in Louise Hawes' Muti's Necklace: The Oldest Story in the World. I was not disappointed on that score, finding the visuals here absolutely gorgeous. The text itself was informative, presenting a wealth of figures with which I was already familiar, and some with which I was not. Unfortunately, there were a number of entries where Mutén got things wrong, either by conflating related figures, or by separating figures that should have been discussed together. She profiles Babd and Macha, but does not mention that they are part of the tripartite Irish goddess, the Morrígan. In her entry on Macha, she uses the stories of Macha, wife of Cruinniuc, and Macha Mong Ruad, and treats them as if they are the same figure. Many scholars believe that they are related, but in medieval Irish literature they are presented as separate people. A similar conflation occurs in the entry on Cailleach Beara, as the 'Hag of Beara,' most strongly associated with the Beara Peninsula in southwestern Ireland, is confused with the Scottish Cailleach Bheur, sometimes known by scholars as Beira, Queen of Winter. Again, these figures are believed by scholars to be related, but they are not synonymous, and should not be treated as if they were the same figure.
Another area of concern was the entry on Shekinah, which I have always understood to be a mystical concept within Judaism (and to a lesser extent, Christianity and Islam), and which signifies the feminine side of the divine. In none of these traditions, all of which are monotheistic, is Shekinah a goddess. I understand that some anthropologists have argued that she is, but if one is going to use a figure that comes from a specific tradition, and not discuss what it means in that tradition, focusing rather on an outlier theory, it begins to feel selective to the point of misinformation. I had the same feeling about Mutén's entry on the Virgin of Guadalupe, whom she describes as an Aztec goddess of mercy and compassion. While she does discuss the visions of this figure that appeared in Mexico in 1531, she never once mentions the words Christianity or Catholicism, nor does she make it clear that this figure is considered a manifestation of the Virgin Mary.
Such an extraordinary omission can only result from a deliberate attempt to edit out any information that doesn't support the idea that the figure under discussion is a goddess. Which brings me to my final criticism: to wit, that a number of figures included here are not goddesses in the traditional sense. A number of the Greek figures, although part of the mythology of that culture, are not divine. The human Pandora, for instance, or the nymph Echo. I noticed a similar trend with some of the Native American entries, where figures like Wild Pony, the first woman in Apache tradition, who is instructed by a spirit-being, but is herself human, is treated as a goddess.
Mythology and folklore are complicated and intertwined subjects, and I understand that in an encyclopedia of this nature, not every detail can be included. That said, some of the entries here were so simplified and/or incorrect, that I deducted a star from my rating. I enjoyed it - particularly for the artwork! - and I think it presents some interesting information, but I also think it is flawed. I couldn't help feeling, as I finished the book, that those flaws were the result of an editorial stance that wanted to fit the existing lore into a ready-made goddess-positive worldview. How else to explain the almost universally positive description of figures, some of whom ruled over such terrible domains as warfare and death? Recommended primarily to Rebecca Guay fans, although readers interested in an introduction to world goddesses might also benefit from it, provided they research the figures in question themselves, to get the fuller, more accurate picture.
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given a brief blurb describing their cultural origin, their role in their respective cultures, and any sacred animals or objects associated with them. Each page contains one or two entries, one of which includes a small illustration. Full page illustrations are also included, and there are decorative borders on each page. An index of cultural/geographic origin is included at the rear, as is a list of sources...I initially tracked down Goddesses: A World of Myth and Magic because I was interested in seeing more of the artwork of Rebecca Guay, after loving her illustrations in Louise Hawes' Muti's Necklace: The Oldest Story in the World. I was not disappointed on that score, finding the visuals here absolutely gorgeous. The text itself was informative, presenting a wealth of figures with which I was already familiar, and some with which I was not. Unfortunately, there were a number of entries where Mutén got things wrong, either by conflating related figures, or by separating figures that should have been discussed together. She profiles Babd and Macha, but does not mention that they are part of the tripartite Irish goddess, the Morrígan. In her entry on Macha, she uses the stories of Macha, wife of Cruinniuc, and Macha Mong Ruad, and treats them as if they are the same figure. Many scholars believe that they are related, but in medieval Irish literature they are presented as separate people. A similar conflation occurs in the entry on Cailleach Beara, as the 'Hag of Beara,' most strongly associated with the Beara Peninsula in southwestern Ireland, is confused with the Scottish Cailleach Bheur, sometimes known by scholars as Beira, Queen of Winter. Again, these figures are believed by scholars to be related, but they are not synonymous, and should not be treated as if they were the same figure.
Another area of concern was the entry on Shekinah, which I have always understood to be a mystical concept within Judaism (and to a lesser extent, Christianity and Islam), and which signifies the feminine side of the divine. In none of these traditions, all of which are monotheistic, is Shekinah a goddess. I understand that some anthropologists have argued that she is, but if one is going to use a figure that comes from a specific tradition, and not discuss what it means in that tradition, focusing rather on an outlier theory, it begins to feel selective to the point of misinformation. I had the same feeling about Mutén's entry on the Virgin of Guadalupe, whom she describes as an Aztec goddess of mercy and compassion. While she does discuss the visions of this figure that appeared in Mexico in 1531, she never once mentions the words Christianity or Catholicism, nor does she make it clear that this figure is considered a manifestation of the Virgin Mary.
Such an extraordinary omission can only result from a deliberate attempt to edit out any information that doesn't support the idea that the figure under discussion is a goddess. Which brings me to my final criticism: to wit, that a number of figures included here are not goddesses in the traditional sense. A number of the Greek figures, although part of the mythology of that culture, are not divine. The human Pandora, for instance, or the nymph Echo. I noticed a similar trend with some of the Native American entries, where figures like Wild Pony, the first woman in Apache tradition, who is instructed by a spirit-being, but is herself human, is treated as a goddess.
Mythology and folklore are complicated and intertwined subjects, and I understand that in an encyclopedia of this nature, not every detail can be included. That said, some of the entries here were so simplified and/or incorrect, that I deducted a star from my rating. I enjoyed it - particularly for the artwork! - and I think it presents some interesting information, but I also think it is flawed. I couldn't help feeling, as I finished the book, that those flaws were the result of an editorial stance that wanted to fit the existing lore into a ready-made goddess-positive worldview. How else to explain the almost universally positive description of figures, some of whom ruled over such terrible domains as warfare and death? Recommended primarily to Rebecca Guay fans, although readers interested in an introduction to world goddesses might also benefit from it, provided they research the figures in question themselves, to get the fuller, more accurate picture.
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LibraryThing member wanderlustlover
I picked this up because it was by the woman who wrote two of my favorite compilations of goddess art/poetry/articles/references/etc. Even though it is an alphabetical children's who's who' to Goddesses, the art work is so magically breathtaking through the entire thing.
Language
ISBN
1841480754 / 9781841480756