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[320:1] Bonwick: Egyptian Belief, p. 416. Dunlap: Mysteries Adoni, p. 139.
[320:2] Baring-Gould: Orig. Relig. Belief, vol. i. p. 392.
[320:3] See Higgins: Anac., vol. ii. pp. 67-69.
[320:4] Barnes: Notes, vol. i. p. 38. Higgins: Anacalypsis, vol. ii. p. 65.
[320:5] Barnes: Notes, vol. i. p. 41.
[320:6] See Bunsen's Angel-Messiah, p. 121, Gainsburgh's Essenes, and Higgins'
Anacalypsis, vol. ii. pp. 66, 67.
[321:1] Baring-Gould: Orig. Relig. Belief, vol. i. p. 391.
[321:2] "Holy Water"—water wherein the person is baptized, in the name of the
Father, and the Son, and of the Holy Ghost. (Church of England Catechism.)
[321:3] See Taylor's Diegesis, pp. 333, 334, and Higgins' Anacalypsis, ii. p. 65.
[321:4] See Taylor's Diegesis, pp. 80 and 232, and Baring-Gould's Orig. Relig.
Belief, vol. i. p. 391.
"De-là-vint, que pour devenir capable d'entendre les secrets de la création, révélés
dans ces mêmes mystères, il fallut se faire régénérer par l'initiation. Cette
cérémonie, par laquelle, on apprenoit les vrais principes de la vie, s'opéroit par le
moyen de l'eau qui voit été celui de la régénération du monde. On conduisoit sur
les bords de l'Ilissus le candidat qui devoit être initié; apres l'avoir purifié avec le
sel et l'eau de la mer, on repandoit de l'orge sur lui, on le couronnoit de fleurs, et
l'Hydranos ou le Baptisseur le plongeoit dans le fleuve." (D'Ancarville: Res., vol. i.
p. 292. Anac., ii. p. 65.)
[321:5] Taylor's Diegesis, p. 232.
[322:1] See Mallet's Northern Antiquities, pp. 306, 313, 320, 366. Baring-Gould's
Orig. Relig. Belief, vol. i. pp. 392, 393, and Dupuis, p. 242.
[322:2] Mallet: Northern Antiquities, p. 206.
[322:3] Baring-Gould: Orig. Relig. Belief, vol. i. p. 393. Higgins: Anac., vol. ii. p.
67, and Davies: Myths of the British Druids.
[322:4] Sir George Grey: Polynesian Mytho., p. 32, in Baring-Gould: Orig. Relig.
Belief, vol. i. p. 392.
[322:5] See Viscount Amberly's Analysis Relig. Belief, p. 59.
[322:6] Vol. i. p. 64.
[323:1] Monumental Christianity, pp. 389, 390.
[323:2] Kingsborough: Mex. Antiq., vol. vi. p. 114.
[323:3] Hist. Indies, vol. ii. p. 369.
[323:4] Ibid. p. 361.
[323:5] Ibid. p. 369.
[323:6] Monumental Christianity, p. 390.
[323:7] Bonwick: Egyptian Belief, p. 416.
[325:1] That man is born in original sin seems to have been the belief of all
nations of antiquity, especially the Hindus. This sense of original corruption is
expressed in the following prayer, used by them:
"I am sinful, I commit sin, my nature is sinful, I am conceived in sin. Save me, O
thou lotus-eyed Heri, the remover of Sin." (Williams' Hinduism, p. 214.)
CHAPTER XXXII.
THE WORSHIP OF THE VIRGIN MOTHER.
The worship of the "Virgin," the "Queen of Heaven," the "Great
Goddess," the "Mother of God," &c., which has become one of the
grand features of the Christian religion—the Council of Ephesus (A. D.
431) having declared Mary "Mother of God," her assumption being
declared in 813, and her Immaculate Conception by the Pope and
Council in 1851[326:1]—was almost universal, for ages before the
birth of Jesus, and "the pure virginity of the celestial mother was a
tenet of faith for two thousand years before the virgin now adored
was born."[326:2]
In India, they have worshiped, for ages,
Devi, Maha-Devi—"The One Great
Goddess"[326:3]—and have temples
[326:4]
erected in honor of her. Gonzales
states that among the Indians he found
a temple "Parituræ Virginis"—of the
Virgin about to bring forth.[326:5]
Maya, the mother of Buddha, and
Devaki the mother of Crishna, were
worshiped as virgins,[326:6] and
represented with the infant Saviours in
their arms, just as the virgin of the
Christians is represented at the present
day. Maya was so pure that it was impossible for God, man, or Asura
to view her with carnal desire. Fig. No. 16 is a representation of the
Virgin Devaki, with, the infant Saviour Crishna, taken from Moor's
"Hindu Pantheon."[327:1] "No person could bear to gaze upon Devaki,
because of the light that invested her." "The gods, invisible to
mortals, celebrated her praise continually from the time that Vishnu
was contained in her person."[327:2]
"Crishna and his mother are almost always represented black,"[327:3]
and the word "Crishna" means "the black."
The Chinese, who have had several avatars, or virgin-born gods,
among them, have also worshiped a Virgin Mother from time
immemorial. Sir Charles Francis Davis, in his "History of China," tells
us that the Chinese at Canton worshiped an idol, to which they gave
the name of "The Virgin."[327:4]
The Rev. Joseph B. Gross, in his "Heathen Religion," tells us that:
"Upon the altars of the Chinese temples were placed, behind a
screen, an image of Shin-moo, or the 'Holy Mother,' sitting with a
child in her arms, in an alcove, with rays of glory around her
head, and tapers constantly burning before her."[327:5]
Shin-moo is called the "Mother Goddess," and the "Virgin." Her child,
who was exposed in his infancy, was brought up by poor fishermen.
He became a great man, and performed wonderful miracles. In
wealthy houses the sacred image of the "Mother Goddess" is
carefully kept in a recess behind an altar, veiled with a silken screen.
[327:6]
The Rev. Mr. Gutzlaff, in his "Travels," speaking of the Chinese
people, says:
"Though otherwise very reasonable men, they have always
showed themselves bigoted heathens. . . . They have everywhere
built splendid temples, chiefly in honor of Ma-tsoo-po, the 'Queen
of Heaven.'"[327:7]
Isis, mother of the Egyptian Saviour, Horus, was worshiped as a
virgin. Nothing is more common on the religious monuments of
Egypt than the infant Horus seated in the lap of his virgin mother.
She is styled "Our Lady," the "Queen of Heaven," "Star of the Sea,"
"Governess," "Mother of God," "Intercessor," "Immaculate Virgin,"
&c.;[328:1] all of which epithets were in after years applied to the
Virgin Mother worshiped by the Christians.[328:2]
"The most common representation of Horus is being nursed on the
knee of Isis, or suckled at her breast."[328:3] In Monumental
Christianity (Fig. 92), is to be seen a representation of "Isis and
Horus." The infant Saviour is sitting on his mother's knee, while she
gazes into his face. A cross is on the back of the seat. The author,
Rev. J. P. Lundy, says, in speaking of it:
"Is this Egyptian mother, too, meditating her son's conflict,
suffering, and triumph, as she holds him before her and gazes
into his face? And is this CROSS meant to convey the idea of life
through suffering, and conflict with Typho or Evil?"
In some statues and basso-relievos, when Isis appears alone, she is
entirely veiled from head to foot, in common with nearly every other
goddess, as a symbol of a mother's chastity. No mortal man hath
ever lifted her veil.
Isis was also represented standing on the crescent moon, with
twelve stars surrounding her head.[328:4] In almost every Roman
Catholic Church on the continent of Europe may be seen pictures
and statues of Mary, the "Queen of Heaven," standing on the
crescent moon, and her head surrounded with twelve stars.
Dr. Inman, in his "Pagan and Christian Symbolism," gives a figure of
the Virgin Mary, with her infant, standing on the crescent moon. In
speaking of this figure, he says:
"In it the Virgin is seen as the 'Queen of Heaven,' nursing her
infant, and identified with the crescent moon. . . . Than this,
nothing could more completely identify the Christian mother and
child, with Isis and Horus."[328:5]
This crescent moon is the symbol of Isis and Juno, and is the Yoni of
the Hindoos.[328:6]
The priests of Isis yearly dedicated to her a new ship (emblematic of
the Yoni), laden with the first fruits of spring. Strange as it may
seem, the carrying in procession of ships, in which the Virgin Mary
takes the place of the heathen goddesses, has not yet wholly gone
out of use.[328:7]
Isis is also represented, with the infant Saviour in her arms, enclosed
in a framework of the flowers of the Egyptian bean, or lotus.[328:8]
The Virgin Mary is very often represented in this manner, as those
who have studied mediæval art, well know.
Dr. Inman, describing a painting of the Virgin Mary, which is to be
seen in the South Kensington Museum, and which is enclosed in a
framework of flowers, says:
"It represents the Virgin and Child precisely as she used to be
represented in Egypt, in India, in Assyria, Babylonia, Phœnicia,
and Etruria."[329:1]
The lotus and poppy were sacred among all Eastern nations, and
were consecrated to the various virgins worshiped by them. These
virgins are represented holding this plant in their hands, just as the
Virgin, adored by the Christians, is represented at the present day.
[329:2]
Mr. Squire, speaking of this plant, says:
"It is well known that the 'Nymphe'—lotus or water-lily—is held
sacred throughout the East, and the various sects of that quarter
of the globe represented their deities either decorated with its
flowers, holding it as a sceptre, or seated on a lotus throne or
pedestal. Lacshmi, the beautiful Hindoo goddess, is associated
with the lotus. The Egyptian Isis is often called the 'Lotus-
crowned,' in the ancient invocations. The Mexican goddess
Corieotl, is often represented with a water-plant resembling the
lotus in her hand."[329:3]
In Egyptian and Hindoo mythology, the
offspring of the virgin is made to bruise
the head of the serpent, but the
Romanists have given this office to the
mother. Mary is often seen represented
standing on the serpent. Fig. 17 alludes
to this, and to her immaculate
conception, which, as we have seen, was
declared by the Pope and council in 1851.
The notion of the divinity of Mary was
broached by some at the Council of Nice,
and they were thence named Marianites.
The Christian Father Epiphanius accounts
for the fact of the Egyptians worshiping a virgin and child, by
declaring that the prophecy—"Behold, a virgin shall conceive and
bring forth a son"—must have been revealed to them.[329:4]
In an ancient Christian work, called the "Chronicle of Alexandria,"
occurs the following:
"Watch how Egypt has constructed the childbirth of a virgin, and
the birth of her son, who was exposed in a crib to the adoration
of the people."[330:1]
We have another Egyptian Virgin Mother in Neith or Nout, mother of
"Osiris the Saviour." She was known as the "Great Mother," and yet
"Immaculate Virgin."[330:2] M. Beauregard speaks of
"The Immaculate Conception of the Virgin (Mary), who can
henceforth, as well as the Egyptian Minerva, the mysterious
Neith, boast of having come from herself, and of having given
birth to god."[330:3]
What is known in Christian countries as "Candlemas day," or the
Purification of the Virgin Mary, is of Egyptian origin. The feast of
Candlemas was kept by the ancient Egyptians in honor of the
goddess Neith, and on the very day that is marked on our Christian
almanacs as "Candlemas day."[330:4]
The ancient Chaldees believed in a celestial virgin, who had purity of
body, loveliness of person, and tenderness of affection; and who was
one to whom the erring sinner could appeal with more chance of
success than to a stern father. She was portrayed as a mother,
although a virgin, with a child in her arms.[330:5]
The ancient Babylonians and Assyrians worshiped a goddess mother,
and son, who was represented in pictures and in images as an infant
in his mother's arms (see Fig. No. 18). Her name was Mylitta, the
divine son was Tammuz, the Saviour, whom we have seen rose from
the dead. He was invested with all his father's attributes and glory,
and identified with him. He was worshiped as mediator.[330:6]
There was a temple at Paphos, in Cyprus, dedicated to the Virgin
Mylitta, and was the most celebrated one in Grecian times.[330:7]
The ancient Etruscans worshiped a
Virgin Mother and Son, who was
represented in pictures and images in
the arms of his mother. This was the
goddess Nutria, to be seen in Fig. No.
19. On the arm of the mother is an
inscription in Etruscan letters. This
goddess was also worshiped in Italy.
Long before the Christian era temples
and statues were erected in memory of
her. "To the Great Goddess Nutria," is an
inscription which has been found among
the ruins of a temple dedicated to her.
No doubt the Roman Church would have
claimed her for a Madonna, but most
unluckily for them, she has the name "Nutria," in Etruscan letters on
her arm, after the Etruscan practice.
The Egyptian Isis was also worshiped in Italy, many centuries before
the Christian era, and all images of her, with the infant Horus in her
arms, have been adopted, as we shall presently see, by the
Christians, even though they represent her and her child as black as
an Ethiopian, in the same manner as we have seen that Devaki and
Crishna were represented.
The children of Israel, who, as we have seen in a
previous chapter, were idolaters of the worst kind
—worshiping the sun, moon and stars, and
offering human sacrifices to their god, Moloch—
were also worshipers of a Virgin Mother, whom
they styled the "Queen of Heaven."
Jeremiah, who appeared in Jerusalem about the
year 625 B. C., and who was one of the prophets
and reformers, rebukes the Israelites for their
idolatry and worship of the "Queen of Heaven,"
whereupon they answer him as follows:
"As for the word that thou hast spoken unto
us, in the name of the Lord, we will not
hearken unto thee. But we will certainly do whatsoever thing
goeth forth out of our own mouth, to burn incense unto the
Queen of Heaven, and to pour out drink offerings unto her, as we
have done, we, and our fathers, our kings, and our princes, in
the city of Judah, and in the streets of Jerusalem: for then we
had plenty of victuals, and were well, and saw no evil.
"But since we left off to burn incense to the Queen of Heaven,
and to pour out drink offerings unto her, we have wanted all
things, and have been consumed by the sword and by the
famine. And when we burned incense to the Queen of Heaven,
and poured out drink offerings unto her, did we make her cakes
to worship her, and pour out drink offerings unto her, without our
men?"[332:1]
The "cakes" which were offered to the "Queen of Heaven" by the
Israelites were marked with a cross, or other symbol of sun worship.
[332:2]
The ancient Egyptians also put a cross on their "sacred cakes."
[332:3]
Some of the early Christians offered "sacred cakes" to the
Virgin Mary centuries after.[332:4]
The ancient Persians worshiped the Virgin and Child. On the
monuments of Mithra, the Saviour, the Mediating and Redeeming
God of the Persians, the Virgin Mother of this god is to be seen
suckling her infant.[332:5]
The ancient Greeks and Romans worshiped the Virgin Mother and
Child for centuries before the Christian era. One of these was
Myrrha,[332:6] the mother of Bacchus, the Saviour, who was
represented with the infant in her arms. She had the title of "Queen
of Heaven."[332:7] At many a Christian shrine the infant Saviour
Bacchus may be seen reposing in the arms of his deified mother. The
names are changed—the ideas remain as before.[332:8]
The Rev. Dr. Stuckley writes:
"Diodorus says Bacchus was born of Jupiter, the Supreme God,
and Ceres (Myrrha). Both Ceres and Proserpine were called Virgo
(Virgin). The story of this woman being deserted by a man, and
espoused by a god, has somewhat so exceedingly like that
passage, Matt. i. 19, 20, of the blessed Virgin's history, that we
should wonder at it, did we not see the parallelism infinite
between the sacred and the profane history before us.
"There are many similitudes between the Virgin (Mary) and the
mother of Bacchus (also called Mary—see note 6 below)—in all
the old fables. Mary, or Miriam, St. Jerome interprets Myrrha
Maris. Orpheus calls the mother of Bacchus a Sea Goddess (and
the mother of Jesus is called 'Mary, Star of the Sea.'")[332:9]
Thus we see that the reverend and learned Dr. Stuckley has clearly
made out that the story of Mary, the "Queen of Heaven," the "Star
of the Sea," the mother of the Lord, with her translation to heaven,
&c., was an old story long before Jesus of Nazareth was born. After
this Stuckley observes that the Pagan "Queen of Heaven" has upon
her head a crown of twelve stars. This, as we have observed above,
is the case of the Christian "Queen of Heaven" in almost every
Romish church on the continent of Europe.
The goddess Cybele was another. She was equally called the "Queen
of Heaven" and the "Mother of God." As devotees now collect alms
in the name of the Virgin Mary, so did they in ancient times in the
name of Cybele. The Galli now used in the churches of Italy, were
anciently used in the worship of Cybele (called Galliambus, and sang
by her priests). "Our Lady Day," or the day of the Blessed Virgin of
the Roman Church, was heretofore dedicated to Cybele.[333:1]
Minerva, who was distinguished by the title of "Virgin Queen,"[333:2]
was extensively worshiped in ancient Greece. Among the
innumerable temples of Greece, the most beautiful was the
Parthenon, meaning, the Temple of the Virgin Goddess. It was a
magnificent Doric edifice, dedicated to Minerva, the presiding deity
of Athens.
Juno was called the "Virgin Queen of Heaven."[333:3] She was
represented, like Isis and Mary, standing on the crescent moon,
[333:4]
and was considered the special protectress of women, from
the cradle to the grave, just as Mary is considered at the present
day.
Diana, who had the title of "Mother," was nevertheless famed for her
virginal purity.[333:5] She was represented, like Isis and Mary, with
stars surrounding her head.[333:6]
The ancient Muscovites worshiped a sacred group, composed of a
woman with a male child in her lap, and another standing by her.
They had likewise another idol, called the golden heifer, which, says
Mr. Knight, "seems to have been the animal symbol of the same
personage."[333:7] Here we have the Virgin and infant Saviour, with
the companion (John the Baptist), and "The Lamb that taketh away
the sins of the world," among the ancient Muscovites before the
time of Christ Jesus. This goddess had also the title of "Queen of
Heaven."[334:1]
The ancient Germans worshiped a virgin goddess under the the
name of Hertha, or Ostara, who was fecundated by the active spirit,
i. e., the "Holy Spirit."[334:2] She was represented in images as a
woman with a child in her arms. This image was common in their
consecrated forests, and was held peculiarly sacred.[334:3] The
Christian celebration called Easter derived its name from this
goddess.
The ancient Scandinavians worshiped a virgin goddess called Disa.
Mr. R. Payne Knight tells us that:
"This goddess is delineated on the sacred drums of the
Laplanders, accompanied by a child, similar to the Horus of the
Egyptians, who so often appears in the lap of Isis on the religious
monuments of that people."[334:4]
The ancient Scandinavians also worshiped the goddess Frigga. She
was mother of "Baldur the Good," his father being Odin, the
supreme god of the northern nations. It was she who was
addressed, as Mary is at the present day, in order to obtain happy
marriages and easy childbirths. The Eddas style her the most
favorable of the goddesses.[334:5]
In Gaul, the ancient Druids worshiped the Virgo-Paritura as the
"Mother of God," and a festival was annually celebrated in honor of
this virgin.[334:6]
In the year 1747 a monument was found at Oxford, England, of
pagan origin, on which is exhibited a female nursing an infant.[334:7]
Thus we see that the Virgin and Child were worshiped, in pagan
times, from China to Britain, and, if we turn to the New World, we
shall find the same thing there; for, in the words of Dr. Inman, "even
in Mexico the 'Mother and Child' were worshiped."[334:8]
This mother, who had the title of "Virgin," and "Queen of Heaven,"
[334:9]
was Chimalman, or Sochiquetzal, and the infant was
Quetzalcoatle, the crucified Saviour. Lord Kingsborough says:
"She who represented 'Our Lady' (among the ancient Mexicans)
had her hair tied up in the manner in which the Indian women tie
and fasten their hair, and in the knot behind was inserted a small
cross, by which it was intended to show that she was the Most
Holy."[335:1]
The Mexicans had pictures of this "Heavenly Goddess" on long
pieces of leather, which they rolled up.[335:2]
The annunciation to the Virgin Chimalman, that she should become
the mother of the Saviour Quetzalcoatle, was the subject of a
Mexican hieroglyphic, and is remarkable in more than one respect.
She appears to be receiving a bunch of flowers from the embassador
or angel,[335:3] which brings to mind the lotus, the sacred plant of
the East, which is placed in the hands of the Pagan and Christian
virgins.
The 25th of March, which was celebrated throughout the ancient
Grecian and Roman world, in honor of "the Mother of the Gods," was
appointed to the honor of the Christian "Mother of God," and is now
celebrated in Catholic countries, and called "Lady day."[335:4] The
festival of the conception of the "Blessed Virgin Mary" is also held on
the very day that the festival of the miraculous conception of the
"Blessed Virgin Juno" was held among the pagans,[335:5] which, says
the author of the "Perennial Calendar," "is a remarkable
coincidence."[335:6] It is not such a very "remarkable coincidence"
after all, when we find that, even as early as the time of St. Gregory,
Bishop of Neo-Cæsarea, who flourished about A. D. 240-250, Pagan
festivals were changed into Christian holidays. This saint was
commended by his namesake of Nyssa for changing the Pagan
festivals into Christian holidays, the better to draw the heathens to
the religion of Christ.[335:7]
The month of May, which was dedicated to the heathen Virgin
Mothers, is also the month of Mary, the Christian Virgin.
Now that we have seen that the worship of the Virgin and Child was
universal for ages before the Christian era, we shall say a few words
on the subject of pictures and images of the Madonna—so called.
The most ancient pictures and statues in Italy and other parts of
Europe, of what are supposed to be representations of the Virgin
Mary and the infant Jesus, are black. The infant god, in the arms of
his black mother, his eyes and drapery white, is himself perfectly
black.[335:8]
Godfrey Higgins, on whose authority we have stated the above,
informs us that, at the time of his writing—1825-1835—images and
paintings of this kind were to be seen at the cathedral of Moulins;
the famous chapel of "the Virgin" at Loretto; the church of the
Annunciation, the church of St. Lazaro, and the church of St.
Stephens, at Genoa; St. Francis, at Pisa; the church at Brixen, in the
Tyrol; the church at Padua; the church of St. Theodore, at Munich—
in the two last of which the white of the eyes and teeth, and the
studied redness of the lips, are very observable.[336:1]
"The Bambino[336:2] at Rome is black," says Dr. Inman, "and so are
the Virgin and Child at Loretto."[336:3] Many more are to be seen in
Rome, and in innumerable other places; in fact, says Mr. Higgins,
"There is scarcely an old church in Italy where some remains of
the worship of the black Virgin, and black child, are not met
with;" and that "pictures in great numbers are to be met with,
where the white of the eyes, and of the teeth, and the lips a little
tinged with red, like the black figures in the museum of the
Indian company."[336:4]
Fig. No. 20 is a copy of the image of
the Virgin of Loretto. Dr. Conyers
Middleton, speaking of it, says:
"The mention of Loretto puts me in
mind of the surprise that I was in at the
first sight of the Holy Image, for its
face is as black as a negro's. But I soon
recollected, that this very circumstance
of its complexion made it but resemble
the more exactly the old idols of
Paganism."[336:5]
The reason assigned by the Christian
priests for the images being black, is
that they are made so by smoke and incense, but, we may ask, if
they became black by smoke, why is it that the white drapery, white
teeth, and the white of the eyes have not changed in color? Why are
the lips of a bright red color? Why, we may also ask, are the black
images crowned and adorned with jewels, just as the images of the
Hindoo and Egyptian virgins are represented?
When we find that the Virgin Devaki, and the Virgin Isis were
represented just as these so-called ancient Christian idols represent
Mary, we are led to the conclusion that they are Pagan idols adopted
by the Christians.
We may say, in the words of Mr. Lundy, "what jewels are doing on
the neck of this poor and lowly maid, it is not easy to say."[337:1] The
crown is also foreign to early representations of the Madonna and
Child, but not so to Devaki and Crishna,[337:2] and Isis and Horus.
The coronation of the Virgin Mary is unknown to primitive Christian
art, but is common in Pagan art.[337:3] "It may be well," says Mr.
Lundy, "to compare some of the oldest Hindoo representations of
the subject with the Romish, and see how complete the resemblance
is;"[337:4] and Dr. Inman says that, "the head-dress, as put on the
head of the Virgin Mary, is of Grecian, Egyptian, and Indian origin."
[337:5]
The whole secret of the fact of these early representations of the
Virgin Mary and Jesus—so-called—being black, crowned, and
covered with jewels, is that they are of pre-Christian origin; they are
Isis and Horus, and perhaps, in some cases, Devaki and Crishna,
baptized anew.
The Egyptian "Queen of Heaven" was worshiped in Europe for
centuries before and after the Christian Era.[337:6] Temples and
statues were also erected in honor of Isis, one of which was at
Bologna, in Italy.
Mr. King tells us that the Emperor Hadrian zealously strove to
reanimate the forms of that old religion, whose spirit had long since
passed away, and it was under his patronage that the creed of the
Pharaohs blazed up for a moment with a bright but fictitious lustre.
[337:7]
To this period belongs a beautiful sard, in Mr. King's collection,
representing Serapis[337:8] and Isis, with the legend: "Immaculate is
Our Lady Isis."[337:9]
Mr. King further tells us that:
"The 'Black Virgins' so highly reverenced in certain French
cathedrals during the long night of the middle ages, proved,
when at last examined critically, basalt figures of Isis."[337:10]
And Mr. Bonwick says:
"We may be surprised that, as Europe has Black Madonnas,
Egypt had Black images and pictures of Isis. At the same time it
is a little odd that the Virgin Mary copies most honored should
not only be Black, but have a decided Isis cast of feature."[338:1]
The shrine now known as that of the "Virgin in Amadon," in France,
was formerly an old Black Venus.[338:2]
"To this we may add," (says Dr. Inman), "that at the Abbey of
Einsiedelen, on Lake Zurich, the object of adoration is an old
black doll, dressed in gold brocade, and glittering with jewels.
She is called, apparently, the Virgin of the Swiss Mountains. My
friend, Mr. Newton, also tells me that he saw, over a church door
at Ivrea, in Italy, twenty-nine miles from Turin, the fresco of a
Black Virgin and child, the former bearing a triple crown."[338:3]
This triple crown is to be seen on the heads of Pagan gods and
goddesses, especially those of the Hindoos.
Dr. Barlow says:
"The doctrine of the Mother of God was of Egyptian origin. It was
brought in along with the worship of the Madonna by Cyril
(Bishop of Alexandria, and the Cyril of Hypatia) and the monks of
Alexandria, in the fifth century. The earliest representations of
the Madonna have quite a Greco-Egyptian character, and there
can be little doubt that Isis nursing Horus was the origin of them
all."[338:4]
And Arthur Murphy tells us that:
"The superstition and religious ceremonies of the Egyptians were
diffused over Asia, Greece, and the rest of Europe. Brotier says,
that inscriptions of Isis and Serapis (Horus?) have been
frequently found in Germany. . . . The missionaries who went in
the eighth and ninth centuries to propagate the Christian religion
in those parts, saw many images and statues of these gods."
[338:5]
These "many images and statues of these gods" were evidently
baptized anew, given other names, and allowed to remain where
they were.
In many parts of Italy are to be seen pictures of the Virgin with her
infant in her arms, inscribed with the words: "Deo Soli." This betrays
their Pagan origin.
FOOTNOTES:
[326:1] See Bonwick's Egyptian Belief, p. 115, and Monumental Christianity, pp.
206 and 226.
[326:2] Inman: Ancient Faiths, vol. i. p. 159.
[326:3] See Williams' Hinduism.
[326:4] See Higgins: Anacalypsis, vol. i. p. 540.
[326:5] See Taylor's Diegesis, p. 185.
[326:6] St. Jerome says: "It is handed down as a tradition among the
Gymnosophists of India, that Buddha, the founder of their system was brought
forth by a virgin from her side." (Contra Jovian, bk. i. Quoted in Rhys Davids'
Buddhism, p. 183.)
[327:1] Plate 59.
[327:2] Monumental Christianity, p. 218.
Of the Virgin Mary we read: "Her face was shining as snow, and its brightness
could hardly be borne. Her conversation was with the angels, &c." (Nativity of
Mary, Apoc.)
[327:3] See Ancient Faiths, i. 401.
[327:4] Davis' China, vol. ii. p. 95.
[327:5] The Heathen Relig., p. 60.
[327:6] Barrows: Travels in China, p. 467.
[327:7] Gutzlaff's Voyages, p. 154.
[328:1] Bonwick's Egyptian Belief, p. 141.
[328:2] See The Lily of Israel, p. 14.
[328:3] Kenrick's Egypt, vol. i. p. 425.
[328:4] See Draper's Science and Religion, pp. 47, 48, and Higgins' Anacalypsis,
vol. i. p. 804.
[328:5] Pagan and Christian Symbolism, p. 50.
[328:6] See Monumental Christianity, p. 307, and Dr. Inman's Ancient Faiths.
[328:7] See Cox's Aryan Mytho., vol. ii. p. 119, note.
[328:8] See Pagan and Christian Symbolism, pp. 13, 14.
[329:1] Pagan and Christian Symbolism, pp. 4, 5.
[329:2] See Knight: Ancient Art and Mythology, pp. 45, 104, 105.
"We see, in pictures, that the Virgin and Child are associated in modern times with
the split apricot, the pomegranate, rimmon, and the Vine, just as was the ancient
Venus." (Dr. Inman: Ancient Faiths, vol. i. p. 528.)
[329:3] Serpent Symbol, p. 39.
[329:4] Taylor's Diegesis, p. 185.
[330:1] Bonwick's Egyptian Belief, p. 143.
[330:2] Ibid. p. 115.
[330:3] Quoted in Ibid. p. 115.
[330:4] Ibid., and Kenrick's Egypt.
[330:5] Inman's Ancient Faiths, vol. i. p. 59.
[330:6] See Monumental Christianity, p. 211, and Ancient Faiths, vol. ii. p. 350.
[330:7] Ancient Faiths, vol. i. p. 213.
[332:1] Jeremiah, xliv. 16-22.
[332:2] See Colenso's Lectures, p. 297, and Bonwick's Egyptian Belief, p. 148.
[332:3] See the Pentateuch Examined, vol. vi. p. 115, App., and Bonwick's
Egyptian Belief, p. 148.
[332:4] See King's Gnostics, p. 91, and Monumental Christianity, p. 224.
[332:5] See Dupuis: Origin of Relig. Belief, p. 237.
[332:6] It would seem more than chance that so many of the virgin mothers and
goddesses of antiquity should have the same name. The mother of Bacchus was
Myrrha: the mother of Mercury or Hermes was Myrrha or Maia (See Fergusson's
Tree and Serpent Worship, p. 186, and Inman's Ancient Faiths, vol. ii. p. 233); the
mother of the Siamese Saviour—Sommona Cadom—was called Maya Maria, i. e.,
"the Great Mary;" the mother of Adonis was Myrrha (See Anacalypsis, vol. i. p.
314, and Inman's Ancient Faiths, vol. ii. p. 253); the mother of Buddha was Maya;
now, all these names, whether Myrrha, Maia or Maria, are the same as Mary, the
name of the mother of the Christian Saviour. (See Inman's Ancient Faiths, vol. ii.
pp. 353 and 780. Also, Dunlap's Mysteries of Adoni, p. 124.) The month of May
was sacred to these goddesses, so likewise is it sacred to the Virgin Mary at the
present day. She was also called Myrrha and Maria, as well as Mary. (See
Anacalypsis, vol. i. p. 304, and Son of the Man, p. 26.)
[332:7] Higgins: Anacalypsis, vol. i. pp. 303, 304.
[332:8] Prof. Wilder, in "Evolution," June, '77. Isis Unveiled, vol. ii.
[332:9] Stuckley: Pal. Sac. No. 1, p. 34, in Anacalypsis, i. p. 304.
[333:1] Higgins: Anacalypsis, vol. i. p. 305.
[333:2] See Bell's Pantheon, and Knight: Ancient Art and Mytho., p. 175.
[333:3] See Roman Antiquities, p. 73. Anacalypsis, vol. ii. p. 82, and Bell's
Pantheon, vol. ii. p. 160.
[333:4] See Monumental Christianity, p. 308—Fig. 144.
[333:5] See Knight: Anct. Art and Mytho., pp. 175, 176.
[333:6] See Montfaucon, vol. i. plate xcii.
[333:7] Knight's Anct. Art and Mytho., p. 147.
[334:1] Anacalypsis, vol. ii. pp. 109, 110.
[334:2] See Knight's Anct. Art and Mytho., p. 21.
[334:3] See Prog. Relig. Ideas, vol. i. p. 374, and Mallet: Northern Antiquities.
[334:4] Knight: Anct. Art and Mytho., p. 147.
[334:5] See Mallet's Northern Antiquities.
[334:6] See Higgins: Anacalypsis, vol. ii. pp. 108, 109, 259. Dupuis: Orig. Relig.
Belief, p. 257. Celtic Druids, p. 163, and Taylor's Diegesis, p. 184.
[334:7] See Celtic Druids, p. 163, and Dupuis, p. 237.
[334:8] Ancient Faiths, vol. i. p. 100.
[334:9] See Anacalypsis, vol. ii. p. 33, and Mexican Antiquities, vol. vi. p. 176.
[335:1] Mexican Antiquities, vol. vi. p. 176.
[335:2] Ibid.
[335:3] Ibid.
[335:4] Higgins: Anacalypsis, vol. i. p. 304.
[335:5] Ibid. vol. ii. p. 82.
[335:6] Quoted in Ibid.
[335:7] See Middleton's Letters from Rome, p. 236.
[335:8] Higgins: Anacalypsis, vol. i. p. 138.
[336:1] Higgins: Anacalypsis, vol. i. p. 138.
[336:2] Bambino—a term in art, descriptive of the swaddled figure of the infant
Saviour.
[336:3] Ancient Faiths, vol. i. p. 401.
