Relying on sexual metaphor, the only way Hapi and Geb, the Nile waters and the earth, could generate life is if they formed sexual complements. Since masculine energy combined with masculine energy cannot generate life, it would be impossible for Hapi and Geb to perform this task. Even if Hapi was acting as a feminine force (since it is androgynous), how could the feminine waters impregnate the masculine earth? This is impossible. If we understand both deities are androgynous this situation makes better sense. Thus the Kemeyu understood the capacity in which each deity was acting depending upon the situation.
We are most familiar with the Sky-Nut and Earth-Geb relationship, with the former being feminine and the latter masculine. However, Kemet also recognized the earth as feminine, implicit in the Ausar-Auset relationship. The Nile was also a manifestation of Ausar’s fecundating power, and in this context, Auset was identified with the earth, not the entire earth, but the fertile soil. It is possible Geb represents the earth in general. (We must also remember that Auset had many roads or aspects. For example, she was the neter of cultivated lands and fields, Sekhet; the powerful earth neter, Usert; the great neter of Duat, Thenenet; the power that emanated from the Nile flood, Sati; the embracer of the land and producer of fertility by her waters, Anqet; the producer and giver of life, Ankhet; and the neter of the harvest, Renenet.) The Nile’s inundation, its waters fecundating the land, completes the male- female complementarity, and Ausar and Auset in this capacity are identical to other Afrikan systems. Concerning Geb’s gender, examples of androgynous deities exist in contemporary Afrika. Two examples cited in this work are Odùduwà of the Yorùbá and Bulongo of the Ila.
In some areas of Yorùbáland, Odùduwà is venerated as a female òrìsà, while in others as a male. In Ile-Ife he is male, and in Ado, female. Even in Ile-Ife, sometimes in the liturgy, he is called “Iye Imale,” meaning Mother divinity. (See Idowu, Olodumare, p. 27.) Most Afrikan deities are androgynous. They are normally associated with one sex, but most have various roads or paths that also identify them with the complementary sex.