Another mystery solved. Thanks to the British Library’s online database of Old English manuscripts, i’ve finally discovered what biblical passage was illustrated by one of the most intriguing Pagan-themed medieval drawings. It appears in the Harley Psalter, thought to have been created at Canterbury circa 1020-40, as a copy of the 9th century Utrecht Psalter. Here’s the picture (click to enlarge):

Illustration with Psalm 108, Harley Psalter, 603 F56

I wasn’t sure what biblical passage this illustrated, though i could see the word Psalmus, and now can make out the Roman numerals for 108. But the picture clearly reflected medieval Christian themes from Europe, and what has intrigued me since the early 1980s is its evocation of the clergy’s campaign against folk goddesses. This repression of female deities in popular religion is attested by numerous episcopal decrees and priestly confessional manuals, including the Corrector Burchardi, the Canon Episcopi, and earlier writings by Regino of Prum and Raterius of Verona.

What’s going on in this picture? In the lower panel, naked Pagans pray to a Goddess who is dancing on a stone. Beside her is a Tree of Life, which has a snake, garland, streaming libation vessel, and cornucopia. It could be argued that the Snake and Tree are inspired by Genesis, except that they are also common themes in Germanic religion, for example in the Matronae stones of the Rhineland (2nd-3rd century CE), and indeed around the world. So they predate the christianization of western Europe. The cornucopia originates with the Roman goddesses, particularly Terra Ops, Ceres, and Fortuna, whose bounty it symbolizes. (It  spread far and wide during the empire, not only to Britain, Gaul and Germany, but also to Egypt, added to the attributes of Isis, and into southwest Asia, also in association with goddesses.) Garlands were also widely used in animist ceremonies throughout Europe. As late as 1431, Jeanne d’Arc was accused of hanging garlands on the Fairy Tree for le beau Mai, the old pagan holyday of May Day. The inquisitors and theologians still saw this as a damnable Pagan act.

Caped witch riding tiger, Schleswig church mural, circa 1330

The goddess is bare-breasted, but her cape or mantle hangs from the tree. Some medieval images of witches (for example, a stone panel at Lyons cathedral, and a German church mural in Schleswig, near Denmark) show witches as naked women clad only in capes. They are riding on animals, or on a broomstick. It is this very theme of shamanic theme of women’s flight on the backs of animals that the clergy targeted for repression. They reinterpreted the Women Who Go by Night with the Goddess, in diabolist terms. The Goddess was “really” the devil. Advanced early on by church fathers, this doctrine persisted in Frankish texts about the worship of “Diana” (the interpretatio romana often obscured the names of local ethnic goddesses) or of “the witch Holda” (the German goddess Holle).

Caped witch riding goat (and whirling a hare), relief from door of Lyons Cathedral. Directly opposite, another panel shows a lord in a castle tower ordering armed men with mastiffs to go after the witch.

The central theme in this Harley Psalter picture is supercession. The christian god-the-son is depicted above the goddess, as if replacing her. Not only is he placed above her spatially, but like her, he rests on a stone, and he too has the cornucopia streaming blessings. These are not Christian themes! but they were too deeply entrenched in the culture to be done away with. So they were appropriated as a step in the process of  supplanting Goddess reverence. Between the rival deities, a barebreasted woman tries to approach Jesus,  but an angel drags her away by her hair. I think this is significant since she is one of very few females in the Harley Psalter illustrations. You’ll note that all the other figures in the picture, even the Pagan worshippers and the angels, are male.

At lower left, soldiers are looting from a chest and kicking a man who is begging for mercy. Two of the Goddess worshippers are looking nervously over their shoulders at the soldiers, worried that they will be next. To me, this picture represents state attacks on pagans. Confiscation of their goods was one of the primary punishments, along with flogging and enslavement, for those who adhered to older ethnic religions  in the early middle ages. (It was primarily secular rulers who carried out these penalties, although priestly influence is clear, and bishops had powers both as secular and ecclesiastical lords.) The image comes from the portion of the Harley Psalter which was directly copied from the Utrecht Psalter. That would date the  scene to the 9th century, when such punishments were still widely inflicted on Pagans.

The picture appears as an illustration to Psalm 108. At first, reading the psalm, with its standard exaltation of the Hebrew god, you might wonder: What does this picture have to do with that? The answer appears toward the end of the psalm, where the biblical god claims various territories in the land of Israel. Singled out for humiliation are Pagan lands in modern Jordan, traditional enemies of the Hebrews: “Moab is my washbasin,
 on Edom I toss my sandal… Who will bring me to the fortified city?
  Who will lead me to Edom?” In the mind of the monks who illuminated this manuscript, the common thread seems to be the conquest and suppression of Pagans.

The biblical psalm doesn’t say a word about goddesses, but the Harley Psalter (or its Carolingian model, the Utrecht) understands this supercession as being specifically the displacement of Goddess veneration by the Christian god. In another picture, he is exalted over Mother Earth who is shown submissively gazing up at him, surrounded by her sons (no daughters). She still has the cornucopia, from which watery essence is flowing toward a tree — and the bare-breasted Mother is wearing a cape or mantle.

Mother Earth in the Harley Psalter, 603 F50

Eorthan Modor was just impossible for them to get rid of. She pops up even in the margins of Christian scriptures, on the ivory covers of prayer books, in murals of monasteries. In fact, she will outlive all human constructs — and that goes double for the concoctions of patriarchal theologians.

Copyright 2012 Max Dashu


7 Responses to A Goddess in the Harley Psalter

  1. Yes, yes… Mother (of) Earth. But that is not enough! Surprisingly, in the core of patriarchal religion (christianity and judaism) lies a forgotten and surpressed possibility. Of God the Father becoming or beeing the Mother. The possibility of an androgynous image of God instead of splitting our worldwiev in two – Heavenly God the Father and Mother Earth, the Goddess. The Trinity of the Godhead for an example, is in old hebrew language out of feminine roots. Wisdom (hochmach, the child/daughter) and Spirit (ruach) and Compassion/Mercy (rechem, God in essence) are all strong words, and surely not masculinum words! The Lord of the fathers is described female. And the power that concived Jesus Christ is in the roots of language – feemale. As is the portal that birthed, and housed – Mother Maria. We have She above, and She underneath. Even where we see and preach only father-son-holy ghost. So I agree intensley… there is a well under the floor of “young” religions as christianity…

  2. Barbara Daughter says:

    This is so informative & exquisitely revealed at the same time! Thank you so much for sharing your perceptive unmasking!

  3. Veleda says:

    A well under the floor, definitely. Very well said. I see no warrant however for the back-formation of a trinity in Hebrew tradition. Khochmah, Ruach, Rekhem, are all feminine words, and Khochmah especially was deeply connected to the ancient goddess Asherah, but the Hebrews did not combine them as a ‘three.’ (Just as almah in Isaiah did not mean ‘virgin’; there was no prefiguration of christian virgin birth doctrine in the Hebrew Bible.) The Ruach Qadosha (Holy Spirit) that caused Maria to conceive was indeed linguistically female and symbolically (the dove) connected with the old Goddess religions. (Causing the comment in Philip, “When did a female ever conceive by a female?”) But she is no longer named as Goddess, and there is a politics to that. Goddess in her own right was ruled out of bounds, and where she does surface in the scriptures, she is only permitted as an aspect or “emanation” of the masculine god. She is hidden, absorbed, superseded. More on this here:

    Certainly an androgynous view of the Divine, whether combining or beyond gender, figures in many world traditions, from Mawu-Lisa of the Fon to Awonawilona of the Zuñi. Many goddesses such as Neith in Egypt or Mari of the Basques were seen as including masculine aspects. But i think to get past the patriarchal frameworks we need to re-envision untrammeled female Divinity — not instrumentalized and narrowed and superseded as the theologians did with Maria, “handmaiden of the lord,” or as a portal for that power, but the awesome and limitless creative Being that the ancients knew.

  4. Margaret Schermerhorn says:

    Some years ago I read that doves = priestesses..
    Your interesting page prompted me to search out something on that again and found :
    ” Herodotus relates the story of two black doves who flew from Egyptian Thebes. One landed in Dondora and the other in Libya.”

    there are other ancient sources that tell of the same..

    Thank you, very interesting.

  5. Veleda says:

    Yes, the Peliai of Dodona, which is in northwesternmost Greece, a famous oracular shrine in an oak grove.

  6. jonathan says:

    Love Love

  7. Andryush says:

    Hi Mark,On the question of whteher permitting women deacons has hurt the RPCNA numerically, I doubt that there is anything more than conjectural evidence available. The last debate on the topic that I can recall at the Synod level was in 2002, and it was resolved in favor of the same position that we have had since the 19th century. I did not come away from that meeting with a sense that we were evenly divided, but I could be mistaken.I’m not certain what leads you to believe that the denomination has been growing smaller. The numbers for total membership from minutes of Synod statistics that I have handy are (1987) 4,912 total members, (1991) 5,186, (2002) 6,022, (2007) 6,403. These are North American membership numbers and do not include the Japan Presbytery. You would see the same trend if you looked at communicant membership or worship attendance. The membership numbers last bottomed out around 1980 or so; as far as I am aware, the RPCNA continues to experience numeric growth by God’s grace.