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Excerpt from The God-Idea of the Ancients; Or, Sex in Religion, by Eliza Burt Gamble

By means of data brought forward in these later times relative to the
growth of the God-idea, it is observed that an independent chain of
evidence has been produced in support of the facts recently set forth
bearing upon the development of the two diverging lines of sexual
demarcation. In other words, it has been found that sex is the
fundamental fact not only in the operations of Nature but in the
construction of a god.

In the Evolution of Woman it has been shown that the peculiar
inheritance of the two sexes, female and male, is the result of the bias
given to these separate lines of development during the earliest periods
of sex-differentiation; and, as this division of labor was a necessary
step in the evolutionary processes, the rate of progress depended
largely on the subsequent adjustment of these two primary elements or
forces. A comprehensive study of prehistoric records shows that in
an earlier age of existence upon the earth, at a time when woman's
influence was in the ascendancy over that of man, human energy was
directed by the altruistic characters which originated in and have been
transmitted through the female; but after the decline of woman's power,
all human institutions, customs, forms, and habits of thought are seen
to reflect the egoistic qualities acquired by the male.

Nowhere is the influence of sex more plainly manifested than in the
formulation of religious conceptions and creeds. With the rise of male
power and dominion, and the corresponding repression of the natural
female instincts, the principles which originally constituted the
God-idea gradually gave place to a Deity better suited to the peculiar
bias which had been given to the male organism. An anthropomorphic god
like that of the Jews--a god whose chief attributes are power and virile
might--could have had its origin only under a system of masculine rule.

Explanation ​

Eliza Burt Gamble’s The God-Idea of the Ancients; Or, Sex in Religion (1897) is a feminist and evolutionary analysis of religion, arguing that the concept of deity is deeply shaped by sexual dynamics and the historical shift in power between genders. The excerpt provided outlines her central thesis: that sex (gender) is the foundational principle not only in nature but in the construction of divine ideas, and that religious conceptions evolve alongside shifts in gender dominance. Below is a detailed breakdown of the text, its themes, literary devices, and significance, with a focus on the excerpt itself.

1. Context of the Excerpt ​

Gamble was a 19th-century feminist writer influenced by:

  • Evolutionary theory (Darwinism, though she critiques its male-centric interpretations).
  • Matriarchal studies (emerging theories about prehistoric woman-centered societies, e.g., J.J. Bachofen’s Mother Right).
  • Critiques of organized religion, particularly its patriarchal structures.

Her work challenges the assumption that religion is a neutral or purely spiritual phenomenon, instead framing it as a social construct reflecting gender power struggles. The excerpt comes early in the book, where she establishes her methodological and theoretical foundation.

2. Key Themes in the Excerpt ​

A. Sex as the Fundamental Organizing Principle ​

  • Gamble asserts that sex (gender) is the "fundamental fact" in both nature and theology. This is a radical claim for her time, positioning biological and social gender as the lens through which all human institutions—including religion—must be understood.
  • She argues that divine attributes are projections of gendered traits:
    • Female-associated qualities (altruism, nurturance) dominated early religious ideas when women held power.
    • Male-associated qualities (power, domination, "virile might") reshaped deity concepts as patriarchy rose.

B. Evolutionary Division of Labor and Power Shifts ​

  • Drawing on evolutionary theory, she describes sex differentiation as a "necessary step" in human progress, but one that led to unequal adjustments between genders.
  • Two phases of human development:
    1. Matrifocal era: Women’s influence was "in the ascendancy," and society was shaped by altruistic (selfless, communal) values.
    2. Patrifocal era: Male dominance introduced egoistic (self-centered, hierarchical) values, reflected in institutions, customs, and—crucially—religion.

C. Religion as a Gendered Construct ​

  • Gamble’s most provocative claim is that gods are not universal but sexually contingent:
    • Early deities (likely goddess figures) embodied female principles (fertility, cooperation).
    • Later, male-dominated societies created gods in their own image—anthropomorphic (human-like) but hyper-masculine, as seen in the Jewish Yahweh, who emphasizes power and virility.
  • This implies that theology is not divine revelation but a mirror of social power.

3. Literary and Rhetorical Devices ​

A. Scientific and Evolutionary Framing ​

  • Empirical tone: Gamble uses phrases like "data brought forward," "chain of evidence," and "prehistoric records" to lend her argument an air of objective scholarship, aligning with 19th-century scientific discourse.
  • Evolutionary metaphor: The "two diverging lines of sexual demarcation" and "adjustment of primary elements" frame gender as a biological and social process, not a fixed hierarchy.

B. Binary Contrasts ​

  • Gamble employs dualistic language to highlight gender opposition:
    • Female = altruistic, communal, early human energy.
    • Male = egoistic, dominant, later institutional power.
    • Early religion = female-influenced, cooperative.
    • Later religion = male-dominated, hierarchical.
  • This binary serves her argument but also reflects the essentialist (fixed-trait) views of gender common in her era.

C. Historical Narrative ​

  • She constructs a linear historical progression:
    1. Pre-patriarchal utopia (woman’s ascendancy → altruistic society).
    2. Patriarchal decline (male domination → egoistic institutions).
  • This narrative aligns with myths of a fallen matriarchy (e.g., Bachofen’s theories), though modern scholars debate its historical accuracy.

D. Critique of Anthropomorphism ​

  • The phrase "an anthropomorphic god like that of the Jews" is deliberately provocative:
    • It challenges the idea of Yahweh as a universal, transcendent deity, instead presenting Him as a cultural artifact of male rule.
    • The term "virile might" is ironic, suggesting that divine power is merely an extension of masculine aggression.

4. Significance of the Excerpt ​

A. Feminist Theology Before Its Time ​

  • Gamble prefigures 20th-century feminist theology (e.g., Mary Daly, Carol Christ) by:
    • Exposing religion as a patriarchal tool.
    • Arguing for a recovery of female divine imagery.
  • Her work is an early example of gender critique in religious studies.

B. Challenge to Darwinian and Religious Orthodoxy ​

  • She reinterprets Darwinism through a feminist lens, countering the era’s assumption that male dominance was "natural" or evolutionarily superior.
  • She demythologizes religion, treating gods as social constructions rather than eternal truths—a radical idea in the Victorian era.

C. Implications for Power and Ethics ​

  • By linking altruism to female influence and egoism to male rule, Gamble suggests that:
    • Patriarchy corrupts morality (a bold claim for 1897).
    • Religious reform requires gender equity—a precursor to later feminist spiritual movements.

D. Limitations and Criticisms ​

  • Essentialism: Her rigid female=altruistic/male=egoistic binary overlooks cultural variability and intersectionality (race, class).
  • Historical Speculation: The "matriarchal prehistory" theory she relies on is now contested by archaeologists.
  • Biological Determinism: She risks implying that gender traits are innate, which later feminists (e.g., Judith Butler) would critique.

5. Close Reading of Key Passages ​

Passage 1: "Sex is the fundamental fact... in the construction of a god." ​

  • Meaning: Divinity is not an abstract concept but a gendered projection. Gods are shaped by which sex holds power.
  • Effect: This reduces theology to sociology, undermining claims of divine objectivity.

Passage 2: "Woman's influence was in the ascendancy... human energy was directed by altruistic characters." ​

  • Meaning: Early societies (in her view) were matrifocal and cooperative, with religion reflecting female values.
  • Implication: The shift to patriarchy was a moral decline, not progress.

Passage 3: "An anthropomorphic god like that of the Jews... could have had its origin only under masculine rule." ​

  • Meaning: Yahweh is a product of patriarchal culture, not a universal deity.
  • Provocation: This directly challenges Judeo-Christian claims to divine authority, framing them as political constructs.

6. Conclusion: Why This Excerpt Matters ​

Gamble’s excerpt is a bold synthesis of feminism, evolutionary theory, and religious critique. While some of her historical claims are debatable, her core argument—that gender shapes divinity—remains influential in:

  • Feminist theology (e.g., the goddess movement).
  • Postcolonial and queer theology (examining how power structures shape religious narratives).
  • Secular critiques of religion (e.g., Marxist or Freudian analyses of religion as a social construct).

Her work forces readers to ask:

  • Is God gendered, and if so, why?
  • How does power influence our spiritual ideas?
  • Can religion be liberated from patriarchal biases?

In an era where "objective" scholarship often excluded women’s perspectives, Gamble’s text is a defiant reclaiming of religious history through a feminist lens.