An early contemporary proponent of the worship of the prehistoric Mother Goddess, Stone analyzes the creation story in Genesis from a non-Christian perspective. To her, the tale is an allegorical story about the Hebrew deity Yehwah supplanting the Mother Goddess, represented by the tree of life and the serpent, and Hebrew religion supplanting the worship of the Goddess. Stone claims that the forbidden knowledge concerns sex, sexuality, and reproduction, specifically the knowledge that men have a role in reproduction, and that the story describes the process by which traditional matriarchal societies were thrust aside by patriarchal societies. To Stone, "The Adam and Eve myth. . . had actually been designed to be used in the continuous Levite battle to suppress the female religion." [page 198]

      Stone discusses a number of ancient Near Eastern nature religions some of which represented the Goddess by a serpent and others of which performed an early form of communion by eating the fruit of a tree which grew next to an altar to the Goddess. These goddesses, first and foremost the Creator Goddess, also represented wisdom, human creativity, sex, sexuality, reproduction, new life, and / or destiny or fate.

      "Symbols such as serpents, sacred fruit trees and sexually tempting women who took advice from serpents may once have been understood by people of biblical times to symbolize the then familiar presence of the female deity. In the Paradise myth, these images may have explained allegorically that listening to women who revered the Goddess had once caused the expulsion of all humankind from the original home of bliss in Eden." pages 198-199

      "It is here that our understanding of the sacred sexual customs and matrilineal descent patterns enters the matter, further clarifying the symbolism of the forbidden fruit. In each area in which the Goddess was known and revered, She was extolled not only as the prophetess of great wisdom, closely identified with the serpent, but as the original Creatress, and the patroness of sexual pleasures and reproduction as well. The Divine Ancestress was identified as She who brought life as well as She who decreed the destinies and directions of those lives, a not unnatural combination. Hathor was credited with having taught people how to procreate. Ishtar, Ashtoreth and Inanna were each esteemed as the tutelary deity of sexuality and new life. The sacred women celebrated this aspect of Her being by making love in the temples.

      Considering the hatred the Hebrews felt toward the asherim, a major symbol of female religion, it would not be too surprising if the symbolism of the tree of forbidden fruit, said to offer the knowledge of good and evil, yet clearly represented in the myth as the provider of sexual consciousness, was included in the creation story to warn that eating the fruit of this tree had caused the downfall of all humanity. Eating of the tree of the Goddess, which stood by each altar, was dangerously "pagan" as were Her sexual customs and Her oracular serpents.

      So into the myth of how the world began, the story that the Levites offered as the explanation of the creation of all existence, they place the advisory serpent and the woman who accepted its counsel, eating of the tree that gave her the understanding of what "only the gods knew" - the secret of sex - how to create life.

      As the advocates of Yahweh destroyed the shrines of the female deity wherever they could, murdering when they could not convert, the Levite priesthood wrote the tale of creation. They announced that male supremacy was not a new idea, but in fact had been divinely decreed by the male deity at the very dawn of existence. The domination of the male over the female, as Hebrew women found themselves without the rights of their neighbors, rights that they too may have once held, was not simply added as another Hebrew law written into the Bible as one of the first major acts and proclamations of the male creator. With blatant disregard for actual history, the Levite leaders announced that woman must be ruled by man, declaring that it was in agreement with the original decree of Yahweh, who, according to these new legends, had first created the world and people. The myth of Adam and Eve, in which male domination was explained and justified, informed women and men alike that male ownership and control of submissively obedient women was to be regarded as the divine and natural state of the human species.

      But in order to achieve their position, the priests of the male deity had been forced to convince themselves and to try to convince their congregations that sex, the very means of procreating new life, was immoral, the "original sin." Thus, in the attempt to institute a male kinship system, Judaism, and following it Christianity, developed as religions that regarded the process of conception as somewhat shameful or sinful. They evolved a code of philosophical and theological ideas that inherently espoused discomfort or guilt about being human beings- who do, at least at the present time, conceive new life by the act of sexual intercourse - whether it is considered immoral or not.

      This then was the unfortunate, unnatural and uncomfortably trap of its own making into which the patriarchal religion fell. Even today we may read in the Common Prayer Book of Westminister Abbey under the Solemnization of Matrimony, "Secondly, it was ordained for a remedy against sin, and to avoid fortification; that such persons that have not the gift of continency might marry, and keep themselves undefiled members of Christ's body"

      The picture takes form before us, each tiny piece falling into place. Without virginity for the unmarried female and strict sexual restraints unmarried women, male ownership of name and property and male control of the divine right to the throne could not exist. Wandering further into the Garden of Eden, where the oracular cobra curled about the sycamore fig, we soon discover that the various events of the Paradise myth, one by one, betray the political intentions of those who first invented the myth." pages 216-218

      "Let us take a closer look at the tale of creation and the subsequent loss of Paradise as related by the Hebrew leaders and later adopted and cherished by the advocates of Christianity. As we compare the Levite creation story with accounts of the Goddess religion, we notice how at each turn, in each sentence of the biblical myth, the original tenets of the Goddess religion were attacked. . . .

      [mention of female creator goddesses] Even in Babylonian periods there were prayers to Mami or Aruru as the creator of human life. Yet the worshipers of Yahweh, perhaps one thousand years later, asserted that it was a male who initially created the world. It was the first claim to male kinship - maleness was primal.

      According to legends of Sumer and Babylon, women and men had been created simultaneously, in pairs - by the Goddess. But in the male religion it was of ultimate importance that the male was made first, and in the image of his creator - the second and third claims to male kinship rights. We are next told that from a small rather insignificant part of man, his rib, woman was formed. Despite all that we know about the biological facts of birth, facts the Levites certainly knew as well, we are assured that the male does not come from the female, but the female from the male. We may be reminded of the Indo-European Greek story of Athena being born from the head of Zeus.

      Any unpleasant remnant or reminder of being born of woman had to be denied and changed. Just as in the myth of the creation through an act of masturbation by the Egyptian Ptah, the Divine Ancestress was written out of reality. We are then informed that the woman made in this manner was presented as a gift to the man, declaring and assuring her status - among those who accepted the myth - as the property of the male. It tells us that she was given to him to keep him from being lonely, as "a helper fit for him." Thus we are expected to understand that the sole and divine purpose of women's existence is to help or serve men in some way.

      The couple so designed was placed in the Garden of Eden - paradise - where the male deity warned them not to eat any of the fruit of the tree of knowledge of good and evil. To the ancient Hebrews this tree was probably understood to represent the sacred sycamore fig of the Goddess, the familiar asherah which stood beside the altars of the temple of the Goddess and Her Baal. The sacred branch being passed around in the temple, as described by Ezekiel, may have been the manner in which the fruit was taken as "communion." According to Egyptian texts, to eat of this fruit was to eat of the flesh and the fluid of the Goddess, the patroness of sexual pleasure and reproduction. According to the Bible story, the forbidden fruit caused the couple's conscious comprehension of sexuality. Upon eating the fruit, Adam and Eve became aware of the sexual nature of their own bodies, "And they knew that they were naked." So it was that when the male deity found them, they had modestly covered their genitals with aprons of fig leaves.

      But it was vitally important to the construction of the Levite myth that they did not both decide to eat the forbidden fruit together, which would have been a more logical turn for the tale to take since the fruit symbolized sexual consciousness. No, the priestly scribes make it exceedingly clear that the woman Eve ate of the fruit first - upon the advice and counsel of the serpent.

      It can hardly have been chance or coincidence that it was a serpent who offered Eve the advice. For people of that time knew that the serpent was the symbol, perhaps even the instrument, of divine counsel in the religion of the Goddess. It was surely intended in the Paradise myth, as in the Indo-European serpent and dragon myths, that the serpent, as the familiar counselor of women, be seen as a source of evil and be placed in such a menacing and villainous role that to listen to the prophetesses of the female deity would be to violate the religion of the male deity in a most dangerous manner.

      The relationship between the woman and the serpent is shown to be an important factor, for the Old Testament related that the male deity spoke directly to the serpent, saying, "I will put enmity between you and the woman and between your seed and her seed." In this way the oracular priestesses, the prophetesses whose advice and counsel had been identified with the symbolism and use of the serpent for several millennia, were now to be regarded as the downfall of the whole human species. Woman, as sagacious advisor or wise counselor, human interpreter of the divine will of the Goddess, was no longer to be respected, but to be hated, feared or at best doubted or ignored. This demand for silence on the part of women, especially in the churches, is later reflected in the passages of Paul in the New Testament. According to the Judaic and Christian theology, woman's judgment had led to disaster for the whole human species.

      We are told that, by eating the fruit first, woman possessed sexual consciousness before man and in turn tempted man to partake of the forbidden fruit, that is, to join her sinfully in sexual pleasures. This image of Eve as the sexually tempting but God-defying seductress was surely intended as a warning to all Hebrew men to stay away from the sacred women of the temples, for if they succumbed to the temptations of these women, they simultaneously accepted the female deity - Her fruit, Her sexuality, and perhaps most important, the resulting matrilineal identity for any children who might be conceived in this manner. It must also, perhaps even more pointedly, have been directed at Hebrew women, cautioning them not to take part in the ancient religion and its sexual customs, as they appear to have continued to do, despite the warnings and punishments meted out by the Levite priests.

      The Hebrew creation myth, which blamed the female of the species for initial sexual consciousness in order to suppress the worship of the Queen of Heaven, her sacred women and matrilineal customs, from that time on assigned to women the role of sexual temptress. It cast her as the cunning and contriving arouser of the physical desires of men, she who offers the appealing but dangerous fruit. In the male religions, sexual drive was not to be regarded as the natural biological desires of women and men that encouraged the species to reproduce itself but was to be viewed as woman's fault.

      Not only was the blame for having eaten the fruit of sexuality, and for tempting Adam to do the same, laid heavily upon women, but the proof or admission of her guilt was supposedly made evident in the pain of childbirth, which women were assured was their eternal chastisement for teaching men such bad habits. Eve was to be severely punished as the male deity decreed: "I will greatly multiply your pain in childbearing; in pain you shall bring forth children, yet your desire shall be for your husband and he shall rule over you."

      Making use of the natural occurrence of the pains of the pressure of a human child passing from the womb, through a narrow channel, into the outside world, the Levite writer pretended to prove the omnipotent power of his deity. Not only was woman to bear the guilt for sexual consciousness, but according to the male deity her pain in bearing a child was to be regarded as punishment, so that all women giving birth would thus be forced to identify with Eve.

      But perhaps most significant of the fact that the story also stated that it was the will of the male deity that Eve would henceforth desire only her husband, redundantly reminding us that this whole fable was designed and propagated to provide "divine" sanction for male supremacy and a male kinship system, possible only with a certain knowledge of paternity.

      We are perhaps all too familiar with the last line of the decree, which announced that from that time on, as a result of her sin and in eternal punishment for the defiant crime which she had committed against the male deity, her husband was awarded the divine right to dominate her, to "rule over" her, to totally assert his authority. And in guilt for what she had supposedly done in the very beginning of time, as if in confession of her poor judgment, she was expected to submit obediently. We may consider here the more practical reality that, once the economic security of women had been undermined by the institution of male kinship, women were forced into the position of accepting this one stable male provider as the one who "ruled the roost."

      Once these edicts had been issued, the couple was expelled from the Garden of Eden, the original paradise where life had been so easy. From that time on they were to labor for their livelihood, a most severe warning to any woman who might still have been tempted to defy the Levite Yahweh. For hadn't it been just such a woman, listening to the advice of the serpent, eating the forbidden fruit, suggesting that men try it too and join her in sexual consciousness, who had once caused the downfall and misery of all humankind?" " p 219- 223

      Merlin Stone, When God Was a Woman (New York, Barnes and Noble, 1976)

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