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Home > Other Goodies > Soap and Candy Molds > Chocolate Molds

Venus of Willendorf Chocolate Mold, Goddess Candy Mold

Part Number CMLD013
Venus of Willendorf Chocolate Mold, Goddess Candy Mold
Venus of Willendorf Confectionery, Candy and Chocolate Making Mold
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Product Description :
Venus of Willendorf Confectionery, Candy and Chocolate Mold
Goddess Chocolate Molds | Goddess Candy Molds
Average chocolate weight per bar: 2 oz.
Venus of Willendorf size: 4" tall x 2-1/4" wide
Cavities per Mold Sheet: 4

This mold is not designed to be used for making soaps! Please see our Venus of Willendorf Soap Mold instead.

FOR U.S. CUSTOMERS ONLY -- Chocolate and Confectionery Molds are bagged in a clear poly bag with header card. All Chocolate and Confectionery Molds are made from clear food grade PETG plastic. Average size of mold sheets are 8-3/4" x 8-3/4" with a totally flat back for clean scrapping of chocolate to the edge after filling. This facilitates easy clean up and less waste. Designed for both the professional and home hobby chocolate maker. Some of the molds may need extra support under them to keep them level. Easy enough done with books or cardboard. It's so easy to make your own chocolate and soft confectionery that you will want to make them for all occasions! They can also be used for cake decorations and for making other frozen food items.

Venus of Willendorf - Earth Goddess | Fertility Goddess Symbolism
The Venus of Willendorf is considered one of the oldest depictions of the Great Earth Fertility Goddess. Dated between 30,000 and 25,000 BC, The 'Venus of Willendorf' is the name that was given to a female figurine that was found in 1908 by an archeologist named Joseph Szombathy in a Aurignacian loess deposit near the town of Willendorf in Austria. This statue is an important icon of prehistory. Archeologists have suggested many different ways of understanding its significance for the nomadic society which made it. The first suggestion is that it was a "Venus figure" or "Goddess," used as a symbol of fertility. Apart from being female, the statue has an enlarged stomach and breasts, its pubic area is greatly emphasized, probably serving as a representative of procreativity, and the red ochre pigment covering it has been thought to symbolize or serve as menstrual blood seen as a life giving agent. The second suggestion is that the figurine may have served as a good luck charm. Its diminutive size led archaeologists to assume that it may have been carried by the men during their hunting missions in which it served not only as a reminder of their mate back at home but also as a charm to bring them success in their hunting. This is further strengthened by the facelessness of the figurine giving it an air of mystery and anonymity which suggests that it may have been of more importance as an object rather than as a person. Also, the figurine's hair is braided in seven concentric circles, seven in later times being regarded as a magick number used to bring about good luck. A third possible significance put forth is that of the figurine serving as a mother goddess (earth mother or female deity). This comes from a suggestion that the statue was a woman whose specialness was indicated in her obesity since women in a hunter gatherer society would probably not have had the opportunity to get as obese. With all the suggestions that have been put forward about the significance of the sculpture, tentative conclusions can be made about the social, political and religious beliefs of the foraging society in which it was found. The use of the figurine as a deity suggests the practice of religious ceremonies to ensure the success of the tribe. As an earth goddess, it may have played the role of ensuring a continuous supply of food in the society. Along with this comes a possible belief in magic if the figurine was intended to ensure hunting success. Politically, it can be speculated that women due to their nurturing capabilities might have had an esteem role in the society. The society may have thus been more matriarchal rather than patriarchal as suggested by Jacob Bachojen (1815-1887), "Matriachate or gynaecocracy found among tribal peoples, where authority in both the family and the tribe was in the hands of the women, was to be associated with the worship of a supreme female earth deity". Witcombe, Christopher L.C.E. Stone Age Women
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