Research Article

Maternal Justice and the Politics of Female Power: A Comparative Study of Medea and Isis in Greek and Egyptian Mythology

Jiayuan Wang*
High School Affiliated to Renmin University of China

* Corresponding author: [email protected]

Abstract

This article compares the motherhood and justice in Greek and Egyptian mythology through Medea and Isis. This article believes that these two characters are representation of maternal justice, which is an emotional, personal and female-centered form of justice rooted in the "power of a great mother". However, they practice this kind of justice in the opposite way. Medea is a model of destructive motherhood. Medea, who never have been recognize by the Corinth society apply destructive motherhood to kill her sons, destroy her link to the patriarchy society, and leave the city. Isis, practice the restorative motherhood to assist her son Horus on his fight of restoring the legit Egyptian kingship. Her magical power and identity as a goddess is intertwined in the political system of Egypt. However, both women's maternal nature are not recognized by the civilizations, the patriarchy societies find their own approach to either exile or contain their power.

Keywords: Medea; Isis; maternal justice; destructive motherhood; restorative motherhood
Published: November 10, 2026
DOI: 10.54254/2753-7064/2026.HT38790
Volume: CHR Vol.122
pp. 194-200
Download PDF

References

  1. Euripides. (1994).Medea. Translated by E. P. Coleridge. Internet Classics Archive. http://classics.mit.edu/Euripides/medea.html.
  2. Seneca. (n.d.).Medea. Translated by F. J. Miller. Theoi Classical Texts Library. www.theoi.com/Text/SenecaMedea.html.
  3. Kvistad, I. (2004). Radicalising Medeas: Euripidean mobilisations of maternal infanticide. [Online paper].
  4. Martorana, S. (2024). Parta ultio est: Embodied motherhood, abjection, and revenge in Seneca's Medea. Classical Studies.org.
  5. Vasillopulos, C. (2014). Through a glass darkly: Medea as a reluctant goddess.Jung Journal, 8(4), 41–56. https://doi.org/10.1080/19342039.2014.866033.
  6. Frankfort, H. (1948).Kingship and the gods: A study of ancient Near Eastern religion as the integration of society and nature. University of Chicago Press.
  7. Bommas, M. (2022). "I am Isis": The role of speech in the cult of Isis. In J. Spier & S. E. Cole (Eds.),Egypt and the classical world: Cross-cultural encounters in antiquity(pp. 42–58). J. Paul Getty Museum.
  8. Diodorus Siculus. (1933).Library of history(Vol. 1). Translated by C. H. Oldfather. Harvard University Press.
  9. Giancola, D. M. (1998). Justice and the face of the Great Mother (East and West).The Paideia Archive: Twentieth World Congress of Philosophy, 5, 47–56. www.bu.edu/wcp/Papers/Comp/CompGian.htm.
  10. Isis as an archetype for women in the Old and Middle Kingdom. (n.d.).Core.ac.uk. https://core.ac.uk.
  11. Battistella, C. (2021). Medea and the joy of killing.Greece & Rome, 68(1), 97–113.
  12. Aeschylus. (n.d.).Eumenides. Translated by H. W. Smyth.Perseus Digital Library. http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0003.