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...lifelong student of history, I am well aware of the violence of ancient peoples and empires, Roman, Persian, Greek, Hittite, Chinese, Mayan, Aztec etc., an awareness I thought was evident in my choice of words. Though I seriously question whether, in toto, any society has ever been as universally violent as our own -- particularly after the yearly human sacrifice of motoring deaths (an annual toll nearly as great as that of the Vietnam War) is reckoned into the endlessly gory equation. But I am also aware that we know of only one (probably) goddess-centered empire in human history, the Minoan, to which I will return in a moment.
The feminists (whose political psychology and metaphysics I am admittedly here defending) would argue, correctly I think, that all of these empires save the Minoan were clearly already patriarchal: still polytheistic, yes, but with male gods dominant in every case. Even so, I would point out that under polytheism there are by definition goddesses and gods for various human functions -- birth, learning, poetry and art, agriculture, war, commerce etc. But Yehvehistic (or as many call it, "Abrahamic") religions eventually eliminated all of those divine functions except war. Yehveh is not the god of birth (note that Yehveh is reckoned as absent from an infant until ritually invoked, as with baptism or circumcision). Yehveh is not the god of learning, poetry and art (note the Inquisition, various Fatwas etc.). Yehveh most assuredly is not the god of agriculture (note both his rejection of Cain's sacrifice and all Yehveh's followers' endless and quite possibly planet-killing war on the environment). But what Yehveh clearly is -- note the Biblical mandate to conquer and subdue -- is the god of war: doomsday war, better-dead-then-Red war, if-I-can't-have-Gaea-then-by-God-no-one-will-have-her war, domestic-violence-against-all-humanity war, total war-of-extermination war. Such war is the ultimate expression of Yehveh's "obey-me-or-I-will-destroy-you-all" ethos. It is also the defining difference between the variously named goddess, who purposefully takes life so that life may be reborn, and Yehveh, who vengefully kills only to destroy -- and from which the only escape is being proclaimed "reborn" by one of his priests. It is no coincidence the German Army (and not some corps of farmers or delivery-room nurses) had inscribed on its belt-buckles Gott Mit Uns -- "God is with us." Nor is it any conicidence modern-day politicians could contemplate destroying the entire world merely to prevent the other side from winning: the ultimate expression of "we had to destroy the village to save it." Thus too the connection the feminists so aptly make between the microcosm of domestic violence, the macrocosm of terracide, and the psycho-spiritual model of Yehveh himself.
The breadth and duration of the culture that produced the artifacts described in the essay that began this thread -- a culture virtually planet-wide and lasting perhaps 35,000 years -- makes a very compelling physical-evidence argument for both the ancients' claim of a "golden age" and the modern feminist conviction that a goddess-centered culture is innately more peaceful and cooperative than a patriarchy headed by a war god. (The works of Marja Gimbutas are a very good primer on this subject. So is The Chalice and the Blade: Our History, Our Future, by Riane Eisler.) And the Minoan example provides further evidence: here was humanity's first known maritime power, technologically advanced enough to have running water and flush toilets. Indeed there is some (suggestive) evidence Minoan ships literally traded with the whole world -- and yet (unlike all the maritime powers of patriarchy) there is not a single fortification around any Minoan city nor any other evidence of militarism, rampant or otherwise. The Minoans' chief deity? Rhea, the Triple Goddess, the original trinity, she whose faces are mirrored by the moon: maiden, mother and hag; birth, life, death -- and resurrection. Not death as under Yehveh, the forever end of all being (and therefore the source of infinite dread), but merely as another beginning: think of the difference that change alone might make in the public psyche. Ideas DO have consequences! Is the feminist hypothesis that the end of patriarchy will cure many of humanity's ills the correct hypothesis? Or is it merely more idealism, the ultimately pointless optimism of a doomed species? I don't know. I don't think anyone can know the answer to such a question. Do I believe the feminist hypothesis is the correct hypothesis? Ultimately agnostic, I nevertheless lean strongly in that direction. This is admittedly because of my own decidedly negative experience with Yehvehistic patriarchy: childhood in a violently dysfunctional albeit secular but nevertheless harshly patriarchal family; a boyhood spent largely among viciously intolerant Christian Fundamentalists in the South; and a young adulthood lived under threats from a death squad -- that most American, most Christian Fundamentalist, most Yehvehistic of all death squads: the Ku Klux Klan.
Moreover, yours is a revision of Biblical history I had not hitherto encountered -- but it is true I have long been alienated from any church. The Bible history I learned -- the Rightist version in parochial school and the Leftist version via Unitarianism -- uniformly portrayed the ancient Hebrews as not only violent but genocidally so. (Indeed, from the Unitarian perspective, an ultimate theological dilemma has always been how to find a suitable spiritual antidote for this one most dreadful characteristic of Yehveh -- the desperate need for such a quest demonstrated not only by the savagery of the Old Testament Hebrews but even more emphatically by the epic murderousness of Christians and Muslims.) And while I would claim no particular expertise on the ancient Middle East, I remember very well a Unitarian slide-show of the (then-new) archaeological evidence disclosing Joshua's depredations at Jericho, the walls of which were toppled not by his trumpets but by an earthquake. As to the lack of bodies, note that we are still uncovering mass graves from World War II; if the Hebrews burned the bodies of their victims -- and it seems to me there is Biblical testimony to that fact -- the evidence of their murderousness is lost forever. Beyond all that, there is no conceivable reason -- other than its absolute truth -- for the Hebrews to have boasted so often and with such relish about the bloodthirstiness of the god they, the Christians and the Muslims all adore.
As to the Greeks, it has been more than 40 years since I studied them in detail (and that only in English translations), but it took me only a few moments to find a passage from Michael Grant that very specifically addresses your objection:
"...Long ago, there had been a revolution increasing human rights far beyond any precedents. For from about 650 BC onward, the Greeks had begun to be given laws which could be written down, seen by all, and criticized if they seemed unsatisfactory. Such legislation was not, of course, new in itself, since an impressive system, protecting the poor against extortion had already appeared in Sumeria during the third millennium BC, and similar measures were incorporated in a Babylonian code..." (The Ancient Mediterranean, p. 192-193)
Greek democracy no more exploded on the world fully formed than did the principles of American governance -- the latter are the fruition of ideals some of which are at least 2500 years old. And to assume the ancient Greeks were unaware of what had happened in Sumeria or Babylon is to fall prey to the most limiting sort of ethnocentrism: the records and artifacts of trade show the ancient world was far more cosmopolitan than we are wont to imagine. The influences of African and Asian sources are clearly evident both in Greek myth and in Greek thinking.
In addition -- as any anthropologist knows -- "primitive" tribes typically govern themselves not by tyranny but rather by consensus: what I (for want of a better term) labeled "tribal democracy" -- and such tribes typically hold vital resources in common. It is a Marxist notion -- one with which I fully agree -- that the gradual consolidation of various forms of capital (grain, livestock, land etc.) eventually gave birth to the tyrannies associated with exclusive ownership of resources. Feminism further argues that the concepts of dominance sanctioning such ownership could not have evolved without the emergence of male gods and the subsequent triumph of patriarchy. Regardless of the details, violent public reaction to the concentration of wealth combined with the need for political and economic stability then precipitated the emergence of various codes that sought to re-establish something of the original socioeconomic equilibrium. The underlying tensions were as evident in Classical Greek or Roman times as they are today. From this perspective, Marx is not a revolutionary at all, but rather an ultimate reactionary: his effort was to restore precisely that same ancient equilibrium to the modern era.
That said, I will admit I am indeed prejudiced against Yehvehistic religion. Very much so -- and for many of the same reasons the feminists are so prejudiced. I was a battered child; I was also part of the Civil Rights Movement. Mention Yehveh, and many feminist minds immediately portray the ultimate rapist -- the unspeakably violent, infinitely savage abuser, equally lethal to children, mothers and Mother Earth. Mention Yehveh to me and I see first his embodiment as my father: ever hateful and malicious. Next I see Yehveh's classical American persona: the sheeted, hooded Ku Klux Klansman. Then I see his international aspect: the thermonuclear doomsday machine, whether phallic-shaped or not. Lastly I see only the desolation of a hopelessly poisoned field, so bleakly toxic not even insects dare approach -- that or a burned-out cinder of a planet. But like the feminists, I am not utterly without hope: I believe the end of patriarchy might save us from such a fate, and I believe the evidence presented in "The Iconic Woman" strongly bolsters that argument.
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