The God-Idea of the Ancients (or Sex in Religion)
By Eliza Burt Gamble

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Chapter I. Sex the Foundation of the God-Idea

In the study of primitive religion, the analogy existing between the growth of the god-idea and the development of the human race, and especially of the two sex-principles, is everywhere clearly apparent.

“Religion is to be found alone with its justification and explanation in the relations of the sexes. There and therein only."[3]

[3] Hargrave Jennings, Phallicism.

As the conception of a deity originated in sex, or in the creative agencies female and male which animate Nature, we may reasonably expect to find, in the history of the development of the two sex-principles and in the notions entertained concerning them throughout past ages, a tolerably correct account of the growth of the god-idea. We shall perceive that during an earlier age of human existence, not only were the reproductive powers throughout Nature, and especially in human beings and in animals, venerated as the Creator, but we shall find also that the prevailing ideas relative to the importance of either sex in the office of reproduction decided the sex of this universal creative force. We shall observe also that the ideas of a god have always corresponded with the current opinions regarding the importance of either sex in human society. In other words, so long as female power and influence were in the ascendency, the creative force was regarded as embodying the principles of the female nature; later, however, when woman’s power waned, and the supremacy of man was gained, the god-idea began gradually to assume the male characters and attributes.

Through scientific research the fact has been observed that, for ages after life appeared on the earth, the male had no separate existence; that the two sex-principles, the sperm and the germ, were contained within one and the same individual. Through the processes of differentiation, however, these elements became detached, and with the separation of the male from the female, the reproductive functions were henceforth confided to two separate individuals.

As originally, throughout Nature, the female was the visible organic unit within whom was contained the exclusive creative power, and as throughout the earlier ages of life on the earth she comprehended the male, it is not perhaps singular that, even after the appearance of mankind on the earth, the greater importance of the mother element in human society should have been recognized; nor, as the power to bring forth coupled with perceptive wisdom originally constituted the Creator, that the god-idea should have been female instead of male.

From the facts to be observed in relation to this subject, it is altogether probable that for ages the generating principle throughout Nature was venerated as female; but with that increase of knowledge which was the result of observation and experience, juster or more correct ideas came to prevail, and subsequently the great fructifying energy throughout the universe came to be regarded as a dual indivisible force–female and male. This force, or agency, constituted one God, which, as woman’s functions in those ages were accounted of more importance than those of man, was oftener worshipped under the form of a female figure.

Neith, Minerva, Athene, and Cybele, the most important deities of their respective countries, were adored as Perceptive Wisdom, or Light, while Ceres and others represented Fertility. With the incoming of male dominion and supremacy, however, we observe the desire to annul the importance of the female and to enthrone one all-powerful male god whose chief attributes were power and might.

Notwithstanding the efforts which during the historic period have been put forward to magnify the importance of the male both in human affairs and in the god-idea, still, no one, I think, can study the mythologies and traditions of the nations of antiquity without being impressed with the prominence given to the female element, and the deeper the study the stronger will this impression grow.

During a certain stage of human development, religion was but a recognition of and a reliance upon the vivifying or fructifying forces throughout Nature, and in the earlier ages of man’s career, worship consisted for the most part in the celebration of festivals at stated seasons of the year, notably during seed-time and harvest, to commemorate the benefits derived from the grain field and vineyard.

Doubtless the first deified object was Gaia, the Earth. As within the bosom of the earth was supposed to reside the fructifying, life-giving power, and as from it were received all the bounties of life, it was female. It was the Universal Mother, and to her as to no other divinity worshipped by mankind, was offered a spontaneity of devotion and a willing acknowledgment of dependence. Thus far in the history of mankind no temples dedicated to an undefined and undefinable God had been raised. The children of Mother Earth met in the open air, without the precincts of any man-made shrine, and under the aerial canopy of heaven, acknowledged the bounties of the great Deity and their dependence upon her gifts. She was a beneficent and all-wise God, a tender and loving parent–a mother, who demanded no bleeding sacrifice to reconcile her to her children. The ceremonies observed at these festive seasons consisted for the most part in merry-making and in general thanksgiving, in which the gratitude of the worshippers found expression in song and dance, and in invocations to their Deity for a return or continuance of her gifts.

Subsequently, through the awe and reverence inspired by the mysteries involved in birth and life, the adoration of the creative principles in vegetable existence became supplemented by the worship of the creative functions in human beings and in animals. The earth, including the power inherent in it by which the continuity of existence is maintained, and by which new forms are continuously called into life, embodied the idea of God; and, as this inner force was regarded as inherent in matter, or as a manifestation of it, in process of time earth and the heavens, body and spirit, came to be worshipped under the form of a mother and her child, this figure being the highest expression of a Creator which the human mind was able to conceive. Not only did this emblem represent fertility, or the fecundating energies of Nature, but with the power to create were combined or correlated all the mental qualities and attributes of the two sexes. In fact the whole universe was contained in the Mother idea–the child, which was sometimes female, sometimes male, being a scion or offshoot from the eternal or universal unit.

Underlying all ancient mythologies may be observed the idea that the earth, from which all things proceed, is female. Even in the mythology of the Finns, Lapps, and Esths, Mother Earth is the divinity adored. Tylor calls attention to the same idea in the mythology of England,

“from the days when the Anglo-Saxon called upon the Earth, ’Hal wes thu folde fira modor’ (Hail, thou Earth, men’s mother), to the time when mediaeval Englishmen made a riddle of her asking ’Who is Adam’s mother?’ and poetry continued what mythology was letting fall, when Milton’s Archangel promised Adam a life to last

’.  .  .  till like ripe fruit thou drop          
Into thy Mother’s lap.’ “

[4] Primitive Culture, vol. i., p. 295.

In the old religion the sky was the husband of the earth and the earth was mother of all the gods.[5] In the traditions of past ages the fact is clearly perceived that there was a time when the mother was not only the one recognized parent on earth, but that the female principle was worshipped as the more important creative force throughout Nature.

[5] Max Muller, Origin and Growth of Religion, p. 279.

Doubtless the worship of the female energy prevailed under the matriarchal system, and was practised at a time when women were the recognized heads of families and when they were regarded as the more important factors in human society. The fact has been shown in a previous work that after women began to leave their homes at marriage, and after property, especially land, had fallen under the supervision and control of men, the latter, as they manipulated all the necessaries of life and the means of supplying them, began to regard themselves as superior beings, and later, to claim that as a factor in reproduction, or creation, the male was the more important. With this change the ideas of a Deity also began to undergo a modification. The dual principle necessary to creation, and which had hitherto been worshipped as an indivisible unity, began gradually to separate into its individual elements, the male representing spirit, the moving or forming force in the generative processes, the female being matter–the instrument through which spirit works. Spirit which is eternal had produced matter which is destructible. The fact will be observed that this doctrine prevails to a greater or less extent in the theologies of the present time.

A little observation and reflection will show us that during this change in the ideas relative to a creative principle, or God, descent and the rights of succession which had hitherto been reckoned through the mother were changed from the female to the male line, the father having in the meantime become the only recognized parent. In the Eumenides of Aeschylus, the plea of Orestes in extenuation of his crime is that he is not of kin to his mother. Euripides, also, puts into the mouth of Apollo the same physiological notion, that she who bears the child is only its nurse. The Hindoo Code of Menu, which, however, since its earliest conception, has undergone numberless mutilations to suit the purposes of the priests, declares that “the mother is but the field which brings forth the plant according to whatsoever seed is sown.”

Although, through the accumulation of property in masses and the capture of women for wives, men had succeeded in gaining the ascendancy, and although the doctrine had been propounded that the father is the only parent, thereby reversing the established manner of reckoning descent, still, as we shall hereafter observe, thousands of years were required to eliminate the female element from the god-idea.

We must not lose sight of the fact that human society was first organized and held together by means of the gens, at the head of which was a woman. The several members of this organization were but parts of one body cemented together by the pure principle of maternity, the chief duty of these members being to defend and protect each other if needs be with their life blood. The fact has been observed, in an earlier work, that only through the gens was the organization of society possible. Without it mankind could have accomplished nothing toward its own advancement.

Thus, throughout the earlier ages of human existence, at a time when mankind lived nearer to Nature and before individual wealth and the stimulation of evil passions had engendered superstition, selfishness, and distrust, the maternal element constituted not only the binding and preserving principle in human society, but, together with the power to bring forth, constituted also the god-idea, which idea, as has already been observed, at a certain stage in the history of the race was portrayed by a female figure with a child in her arms.

From all sources of information at hand are to be derived evidences of the fact that the earliest religion of which we have any account was pure Nature-worship, that whatever at any given time might have been the object adored, whether it were the earth, a tree, water, or the sun, it was simply as an emblem of the great energizing agency in Nature. The moving or forming force in the universe constituted the god-idea. The figure of a mother with her child signified not only the power to bring forth, but Perceptive Wisdom, or Light, as well.

As through a study of Comparative Ethnology, or through an investigation into the customs, traditions, and mythoses of extant races in the various stages of development, have been discovered the beginnings of the religious idea and the mental qualities which among primitive races prompted worship, so, also, through extinct tongues and the symbolism used in religious rites and ceremonies, many of the processes have been unearthed whereby the original and beautiful conceptions of the Deity, and the worship inspired by the operations of Nature, and especially the creative functions in human beings gradually became obscured by the grossest ideas and the vilest practices. The symbols which appear in connection with early religious rites and ceremonies, and under which are veiled the conceptions of a still earlier and purer age, when compared with subsequently developed notions relative to the same objects, indicate plainly the change which has been wrought in the original ideas relative to the creative functions, and furnish an index to the direction which human development, or growth, has taken.

As the human race constructs its own gods, and as by the conceptions involved in the deities worshipped at any given time in the history of mankind we are able to form a correct estimate of the character, temperament, and aspirations of the worshippers, so the history of the gods of the race, as revealed to us through the means of symbols, monumental records, and the investigation of extinct tongues, proves that from a stage of Nature worship and a pure and rational conception of the creative forces in the universe, mankind, in course of time, degenerated into mere devotees of sensual pleasure. With the corruption of human nature and the decline of mental power which followed the supremacy of the animal instincts, the earlier abstract idea of God was gradually lost sight of, and man himself in the form of a potentate or ruler, together with the various emblems of virility, came to be worshipped as the Creator. From adorers of an abstract creative principle, mankind had lapsed into worshippers of the symbols under which this principle had been veiled.

Although at certain stages in the history of the human race the evils, which as a result of the supremacy of the ruder elements developed in mankind had befallen the race were lamented and bewailed, they could not be suppressed. Man had become a lost and ruined creature. The golden age had passed away.


Preface  •  Introduction  •  Chapter I. Sex the Foundation of the God-Idea  •  Chapter II. Tree, Plant, and Fruit Worship  •  Chapter III. Sun-Worship--Female and Male Energies in the Sun  •  Chapter IV. The Dual God of the Ancients a Trinity Also  •  Chapter V. Separation of the Female and Male Elements in the Deity  •  Chapter VI. Civilization of an Ancient Race  •  Chapter VII. Concealment of the Early Doctrines  •  Chapter VIII. The Original God-Idea of the Israelites  •  Chapter IX. The Phoenician and Hebrew God Set or Seth  •  Chapter X. Ancient Speculations Concerning Creation  •  Chapter XI. Fire and Phallic Worship  •  Chapter XII. An Attempt to Purify the Sensualized Faiths  •  Chapter XIII. Christianity a Continuation of Paganism  •  Chapter XIV. Christianity a Continuation of Paganism–(Continued)  •  Chapter XV. Christianity in Ireland  •  Chapter XVI. Stones or Columns as the Deity  •  Chapter XVII. Sacrifices  •  Chapter XVIII. The Cross and a Dying Savior

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