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 supremely 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 until most recent times resembled that of 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 ritual