Gadon, Elinor. The Once and Future Goddess: A symbol for our time. HarperCollins, 1989. Paperback, 405 pages.
The effort to recognize and restore the place of female power, authority, and divinity, especially in areas of study like archaeology, prehistory, and history, is deeply important to women’s empowerment and our reimagining of the possibilities of Western culture. But there is good reason to think that in the first blush of excitement over the possibilities, the pendulum swung too far in the other direction. Gadon, like many others, fell prey to the myth of matriarchal prehistory which Cynthia Eller has so capably exposed as not just inaccurate but an unstable foundation for women’s spirituality.
Let me say up front that I largely agree with Gadon’s descriptions of the dehumanization of women through modernity and patriarchal societies as documented in the historical record. But Gadon is determined to read that narrative back in an unbroken arc to prehistory, where the silent evidence of artifacts rather than texts is more accommodating of Gadon’s reinterpretations. By the end of the work it becomes obvious that Gadon really wanted to write about contemporary female artists and their reenvisioning and reclaiming of women’s bodies and women’s meaning. Those chapters may be valuable, but the majority of the book is devoted to pseudo-historical imaginings that have great potential to do harm.
Gadon’s historical errors and problems are pervasive. She cites Maria Gimbutas as an inspiration and takes Gimbutas’ often-discredited interpretations as authoritative. Gadon then presents these to the reader as if they were the predominant archaeological position. Similarly, Gadon bases an entire chapter on the theories of an archaeologist since disgraced for potentially smuggling antiquities and whose evidence for “the Great Goddess” and a matriarchal society was wholly discredited. Gadon’s reliance on these sources might have been barely excusable for a non-scholar twenty years ago, when she was writing, but our understandings of history and archaeology have developed significantly since then. Today’s readers need to be aware of these issues and look elsewhere for their information.
She also plays a neat shell game with visual evidence, asserting that similarly-described patterns in three different places have distinct meanings related to the goddesses she wants to identify: on page 43, diamonds and chevrons represent water, on page 49, diamonds are a sign of the vegetation goddess, and on page 53, bands of dots and zigzags are snakeskin designs. Similarly, bull horns are both symbols of masculinity and a representation of the lunar crescent – so is the moon a male symbol, too? In later chapters, Gadon slides from one goddess-figure into another, the snake and bird goddess(es) being sometimes separate and sometimes the same, but regardless, Gadon presents all evidence as supporting the pan-Goddess hypothesis.
This kind of sloppy scholarship does nothing more than convince me that interpreting prehistoric artifacts is an extremely difficult field in which it is easy to pick the possible interpretation that supports preexisting assumptions. She also conveniently ignores other possible interpretations. For example, rather than goddess figures, archaeologists might be unearthing Neolithic erotica, which does not necessarily mean that women were valued or powerful. I guarantee that an archaeologist digging up my current culture would find lots of representations of women, but that doesn’t mean women are running an idyllic goddess-worshipping matriarchy.
For someone who wants to imagine herself back in time, Gadon’s disconnection from any physical realities of the period is sometimes annoying and sometimes laughable. Her penchant for inappropriately syncretizing everything leads her to try to unify the rhythms of agricultural food production and those of hunter-gatherer production – in every bioregion and climate! – to support the idea of universal spring sacrifices. She has also apparently never seen winter wheat. (72) This is one more symptom of how she slides back and forth between the symbolic and the actual much too easily.
Gadon’s inaccuracies are not merely symbolic, though: she asserts that people’s “material life improved” as they moved into agricultural communities, when in fact, nearly all the extant evidence shows the exact opposite. (45) Every time a large enough population of humans concentrated, “herd” or “crowd” diseases cropped up, and in fact, even when they survived childhood, farmers were less well nourished and in poorer health overall than their predecessors.
Even in discussing the presence and role of the Goddess in the very society from which she comes, Gadon is sloppy with her evidence, giving incorrect Biblical citations for her quotes, ignoring the Old Testament, and failing to differentiate between popular Catholicism and the Church’s actual teachings. She also wanders through the ideas in her typical scatterbrained way, tossing off odd comments like the idea that the moon brought menstruation into Mary’s iconography by association. (204) Huh?
Most problematic for me was Gadon’s unremitting gender essentialism. The tactic of valorizing things previously derided for being “female” is an important part of changing patriarchy, but unquestioningly accepting the patriarchal framing of what women are is a major strategic error. Gadon argues that women’s wombs are the source of their power. (289) Reducing women to their reproductive systems is dehumanizing and wrong no matter who does it.
The idea that some of the Goddess images are also phallic, and thus incorporate men, is as backhanded a way of justifying the Goddess as a universal representation of deity as the idea that the Christian god is neither male nor female. The “coincidental” connection to Christianity suggested on page 44 is frankly insulting to Christians in tone and verges on spiritual-cultural imperialism. Replacing the “default male” assumption with a “default female” assumption may help break down patriarchy, but it still defines some people as normal and some as Other.
Ultimately, Gadon’s fascination with visual representations means I should not be surprised by her finally stating bluntly that “the sacred image is not an illusion of reality, but reality itself.” (200) But Gadon does not realize that this willingness to valorize iconography – whether theological or visual, whether life-affirming or otherworldly – is a major root of much of the damage done by patriarchal systems that she decries. The kind of interpretation of the world that deliberately, knowingly, prefers its ideas, or theology, or goddess worship, over reality, and insists that reality will simply have to conform itself to those ideas is the same kind of interpretation that supports refusing women abortion as a life-saving medical treatment, because the reality of the woman’s death isn’t nearly as important as the invisible spiritual interpretation someone else has imposed.
What’s really valuable in this book is the material on contemporary culture, art, and the idea of the goddess. She could have written a perfectly good book about that without doing violence to prehistory and archaeology along the way. Her chapter on the artist as prophet of the Goddess’ reemergence offers a variety of visions of the Goddess in contemporary life and can be read as an invitation to the reader to join that process. I would think that knowing where that journey is headed would make the deep delving of the beginning of Gadon more relevant, more inspiring, and more worthwhile for women who haven’t yet encountered the reemergence of the Goddess, or haven’t encountered it as fully. She concentrates, as usual, on visual imagery, and runs the risk of making women who are not artists or whose artistry occurs in different media feel as if they are not as fully participating in the reemergence of the Goddess, but even for that, this material is uplifting and inspiring.
Towards the end of the book, Gadon acknowledges that there is no real evidence for the kind of society she spent so much time imagining, and mentions the fact that the mother goddess archetype puts too much emphasis on women’s reproductive capacity, but this two-page slice of reality does little to outweigh her first several chapters. (303-304)
Similarly, Gadon’s comment that “sacred narrative often preserves memories of how people experience cultural changes,” is very true and a much better statement of that fact than the overused trivialization that victors write history. (117) But her excellent suggestions about things like women reclaiming the process of birth from an overly-medicalized approach don’t have to be grounded in imaginary ancient sacred narrative to give them truth and power.
I disagree with Gadon’s essentialist take on femininity, but I agree that we – as part of the women’s spirituality movement and as part of the earth-centered spirituality movement – are participating in reconstructing the mythology and cultural consciousness of our time. I think we should try to do so on a stable and sustainable basis, rather than on fancies mistaken for fact. As a result, for a casual reader, I strongly recommend only engaging with the last part of the book and ignoring the prehistorical sections, if you read it at all.