The Living Goddesses, Gimbutas’s last book, was close to completion at the time of her death in 1994. Although Gimbutas’s beliefs in an early matrilineal/focal society throughout what she terms “Old Europe” (Pre-Indo-European culture) have been embraced by many grassroots feminists as the authoritative scholarly voice on the topic, her reception among academic archaeologists has been less than favorable, running the gamut from apathy and annoyance to disdain and bitter controversy. Anyone familiar with these books knows that they have never rested comfortably on the shelves of academia. The archaeologist most closely linked with the “Goddess Movement” is indisputably Marija Gimbutas, whose prodigious publication record includes three major books on the Goddesses of Neolithic Europe and the Mediterranean: The Gods and Goddesses of Old Europe (1974), tellingly renamed and reissued as The Goddesses and Gods of Old Europe (1982) The Language of the Goddess (1989) and The Civilization of the Goddess (1991). 1 A few minutes surfing the Net produces hundreds of “Goddess” entries ranging from scholarly articles, lectures, course syllabi, and videos, to Goddess aromatherapy, “spiritual stencils” for furniture, walls, and fabrics, and pilgrimages to Goddess sites. As millennium fever heats up, the Goddess is surfacing, perhaps predictably, with renewed vigor in every conceivable venue. Even the Internet is now protected by a deity - the Net Goddess’ Page - guarding against quakes, viruses, and stalled links, and granting continuous connections and fast-loading pages.
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