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.'

Minerva, who was distinguished by the title of "Virgin Queen," 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." She was represented, like Isis and Mary, standing on the crescent moon,* 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.' She was represented, like Isis and Mary, with stars surrounding her head."

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." 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 Musco

997

vites before the time of Christ Jesus. This goddess had also the title of "Queen of Heaven.'

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." 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.' 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.”

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.*

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.

In the year 1747 a monument was found at Oxford, England, of pagan origin, on which is exhibited a female nursing an infant." 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."

This mother, who had the title of " Virgin," and "Queen of Heaven,' ," 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,

1 Anacalypsis, vol. ii. pp. 109, 110.

See Knight's Anct. Art and Mytho., p. 21.
See Prog. Relig. Ideas, vol. i. p. 374, and

Mallet Northern Antiquities.

Knight: Anct. Art and Mytho., p. 147.
See Mallet's Northern Antiquities.
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.

7 See Celtic Druids, p. 163, and Dupuis, p. 237.

• Ancient Faiths, vol. i. p. 100.

• See Anacalypsis, vol. ii. p. 33, and Mex

ican Antiquities, vol. vi. p. 176.

and in the knot behind was inserted a small cross, by which it was intended to show that she was the Most Holy."1

The Mexicans had pictures of this "Heavenly Goddess" on long pieces of leather, which they rolled up.'

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,' 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." 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," which, says the author of the "Perennial Calendar," "is a remarkable coincidence." 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."

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."

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.'

"The Bambino at Rome is black," says Dr. Inman, "and so are the Virgin and Child at Loretto." 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."

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 cir cumstance of its complexion made it

but resemble the more exactly the old idols of Paganism."

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.

1 Higgins: Anacalypsis, vol. i. p. 138.

2 Bambino-a term in art, descriptive of the swaddled figure of the infant Saviour.

Ancient Faiths, vol. i. p. 401.
Higgins: Anacalypsis, vol. i. p. 190
Letters from Rome, p. 84

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."" The crown is also foreign to early representations of the Madonna and Child, but not so to Devaki and Crishna,' and Isis and Horus. The coronation of the Virgin Mary is unknown to primitive Christian art, but is common in Pagan art.' "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 ;" and Dr. Inman says that, "the head-dress, as put on the head of the Virgin Mary, is of Grecian, Egyptian, and Indian origin.”

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. 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.' To this period belongs a beautiful sard, in Mr. King's collection, representing Serapis and Isis, with the legend: "Immaculate is Our Lady Isis."

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."10

And Mr. Bonwick says:

"We may be surprised that, as Europe has Black Madonnas, Egypt had Black

1 Monumental Christianity, p. 208.

See Ibid. p. 229, and Moore's Hindu Pantheon, Inman's Christian and Pagan Symbolism, Higgins' Anacalypsis, vol. ii., where the figures of Crishna and Devaki may be seen, crowned, laden with jewels, and a ray of glory surrounding their heads.

• Monumental Christianity, p. 227. • Ibid.

5 Ancient Faiths, vol. ii. p. 767.

In King's Gnostics and their Remains, p. 109, the author gives a description of a procession, given during the second century by Apuleius, in honor of Isis, the "Immaculate Lady."

7 King's Gnostics, p. 71.

"Serapis does not appear to be one of the native gods, or monsters, who sprung from the fruitful soil of Egypt. The first of the Ptolemies had been commanded, by a dream, to import the mysterious stranger from the coast of Pontus, where he had been long adored by the inhabitants of Sinope; but his attributes and his reign were so imperfectly understood, that it became a subject of dispute, whether he represented the bright orb of day, or the gloomy monarch of the subterraneous regions." (Gibbon's Rome, vol. iii. p. 143.)

• Ibid.

10 King's Gnostics, p. 71, note.