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Quatre Mains was asked to recreate the Mylène brand whilst re-imaging and streamlining the Mylène packaging architecture and identity. We felt we needed to re-establish and reinvigorate a meaningful emotional link between the consumers and the Mylène brand. Mylene required an inspiring creative platform from which to grow from, that reflects a modern and innovative brand character. Staying on top of trends, every few months Mylène launches a new inspirational range of products. Those in and outs require a specific design without losing our structural packaging design we set out for the Mylène basic range; the ‘Essentials’. The first ‘Inspirational’ launched in Mylène’s new design is a Nordic range. For the Nordic inspirational, we created a Caribou and Froya range. A range of room sticks, towels, hand soap, and scrubs to bring a Scandinavian feel to your home. The location inspired ‘Inspirational' ranges look to transport Mylène consumers to a specific themed world with its own unique atmosphere. Through the location coordinates and ‘the drop of wonder’ window, we are invited into another world to explore and enjoy.  Caribou’s origins are in the Canadian woods, while Froya takes you to a Scandinavian birch forest. The wooden tops and matte modern flasks enhance the Nordic look and feel. [IMG] [IMG] [IMG] [IMG]

12 de Octubre Nuestra Señora del Pilar Imágenes de Nuestra Señora del Pilar Estampas de Oraciones de Nuestra Señora del Pilar Pasatiempos de Nuestra Señora del Pilar Nuestra Señora del Pilar para iluminar Virgen del Pilar en foamy Nuestra Señora del Pilar en punto de cruz La Virgen del Pilar, es una advocación mariana católica. La imagen original se venera en la Catedral-Basílica a la que da nombre, en la ciudad de Zaragoza, España. El 27 de mayo de 1642 el municipio de Zaragoza proclamó a la Virgen del Pilar patrona de la ciudad, patronazgo que se extendió a todo el Reino de Aragón en las Cortes aragonesas de 1678. Acumula otros patronazgos, como el del Cuerpo de la Guardia Civil (1913), Cuerpo de correos (1916), Cuerpo de secretarios, interventores y depositarios de administración local (1928), Sociedad mariológica (1940) y Consejo superior de misiones (1948).2 También es patrona de la Hispanidad (no de España, aunque ese día se celebra la Fiesta Nacional). Introducción La leyenda sobre sus orígenes se remonta al año 40, cuando, de acuerdo con la tradición cristiana, el 2 de enero la Virgen María se apareció a Santiago el Mayor en Caesaraugusta. María llegó a Zaragoza «en carne mortal» —antes de su Asunción— y como testimonio de su visita habría dejado una columna de jaspe conocida popularmente como «el Pilar». Se cuenta que Santiago y los siete primeros convertidos de la ciudad edificaron una primitiva capilla de adobe a orillas del Ebro. Este testimonio es recogido por un manuscrito de 1297 de los Moralia, sive Expositio in Job, de Gregorio Magno, que se custodia en el Archivo del Pilar. La devoción mariana comenzó en los albores del siglo XIII, cuando comenzaron las primeras peregrinaciones a Santa María la Mayor. Sobre la iglesia mozárabe preexistente, se erige el templo románico del Pilar poco después de la conquista de Zaragoza por Alfonso I el Batallador (1118) que fue culminado en el siglo XIII.4 En esta época se documenta en el templo una capilla primitiva para alojar el Pilar, según transmite Diego de Espés en 1240.5 Para 1293 el templo se encontraba en tan mal estado que el obispo Hugo de Mataplana promovió la restauración del templo y su conversión en la colegiata gótico-mudéjar de Santa María la Mayor con recursos de una bula de Bonifacio VIII que por vez primera menciona la advocación «del Pilar».6 Actualmente el único vestigio conservado del templo románico del Pilar es el tímpano de la iglesia, que ha sido colocado en la fachada sur de la basílica barroca. La imagen y su santuario La imagen de la Virgen es una talla en madera dorada; mide treinta y ocho centímetros de altura y descansa sobre una columna de jaspe forrado de bronce y plata y cubierto, a su vez, por un manto hasta los pies de la imagen, a excepción de los días dos, doce y veinte de cada mes en que aparece la columna visible en toda su superficie. En la fachada posterior de la capilla se abre el humilladero, donde los fieles pueden venerar la Santa Columna a través de un óculo abierto. Se trata de una escultura de estilo Gótico tardío franco-borgoñón de hacia 1435 atribuida a Juan de la Huerta, imaginero de Daroca. En cuanto a su iconografía, se observa a María coronada y con túnica y manto, que recoge con su mano derecha, contemplando a Jesús niño que agarra el manto de su madre con la mano derecha y un pájaro con la izquierda. El Niño puede haber sido objeto de una restauración poco cuidadosa. La Virgen del Pilar según cuadro de Ramón Bayeu (1780). Probablemente fue una imagen donada por Dalmacio de Mur con el mecenazgo de la reina Blanca de Navarra, mujer de Juan II de Aragón, a raíz de la curación de una enfermedad que aquejó a la reina por entonces. Descripción y estilo La imagen representa a la Virgen coronada y ataviada con un vestido gótico abotonado. Se trata de una vestidura ceñida por un cinturón con hebilla que llega hasta los pies que permite observar el derecho más que el izquierdo. Una gran pieza de paño le cubre la cabeza y muestra un peinado ondulado. La mano derecha sostiene un pliegue de la ropa, que cubre todo su abdomen y la mayor parte de sus extremidades inferiores. El Niño Jesús se encuentra en la mano izquierda, desnudo. Su figura gira hacia la izquierda y su cabeza apunta al cinturón de la Virgen. La escultura, de fábrica gótica, se restauró en 1990 por el Instituto del Patrimonio Histórico Español, a iniciativa del Cabildo Metropolitano de Zaragoza. La Santa Columna está hecha de jaspe, tiene 1,70 metros de altura, un diámetro de 24 centímetros y un forro de bronce y plata. La tradición pilarista afirma que jamás ha variado su ubicación desde la visita de María a Santiago. El 24 de marzo de 1596 se recibió en el santuario del Pilar el obsequio de Felipe II, que consistía en dos ángeles de plata —obra de Diego Arnal— que sirven de guardia a la Virgen. Son los únicos elementos de la colegiata gótico-mudéjar de Santa María la Mayor que se conservan en la actual basílica barroca. Basílica de Nuestra Señora del Pilar El Pilar. Vista desde el Ebro. El templo se articula en tres naves, de igual altura, cubiertas con bóvedas de cañón, en las que se intercalan cúpulas y bóvedas de plato, que descansan sobre robustos pilares. El exterior es de ladrillo caravista, siguiendo la tradición de construcción en ladrillo aragonesa, y el interior revocado en estuco. La nave central se halla dividida por la presencia del altar mayor bajo la cúpula central. El altar está presidido por el gran retablo mayor de la Asunción, perteneciente a la colegiata gótico-mudéjar de Santa María la Mayor de Zaragoza, realizado por Damián Forment en el siglo XVI. Bajo las otras dos cúpulas elípticas de la nave central, se dispuso la Santa Capilla de la Virgen del Pilar, y el coro y órgano, que también procedían de la colegiata predecesora. Actualmente el coro y órgano, se encuentran desplazados, al siguiente tramo, para dotar de mayor espacio los tramos del altar mayor.13 Historia La comunidad cristiana de Caesaraugusta es una de las más antiguas de España, junto a las de Mérida, León y Astorga. Hacia 254 se documenta su existencia en el epistolario de San Cipriano. También consta que el obispo Valerio estuvo en el concilio de Elvira a inicios del siglo IV y que el Pilar muy probablemente fue sede del concilio antipriscilianista de 380. En el siglo IV destaca el canon VIII del Concilio de Antioquía —celebrado en la segunda mital del s. IV—, que establece la colocación de las imágenes religiosas sobre columnas o pilares. De lo cual deducen estudiosos como Mariano Nougués Secall y Manuel Aramburu que el hecho pudo haber estado inspirado por el conocimiento de la aparición de María a Santiago, aunque dicha tradición era muy popular en el paganismo. De acuerdo con Francisco García Palacios, en este siglo el obispo Atanasio de Zaragoza, discípulo de Santiago, ya utilizaba los símbolos del cristianismo primitivo como el agnus dei. Hacia 1608 se descubrió en una pared contigua a la Santa Capilla medieval la tumba de un diácono de nombre Lorenzo, que aparentemente habría fallecido en julio de 196. Siguiendo la teoría de Aramburu —aunque Juan Francisco Andrés de Uztarroz puso en duda que el epígrafe de la tumba hubiese sido escrito en las postrimerías del siglo II— la capilla pilarista funcionaba activamente en 196 y contaba ya con varios diáconos ordenados.  Del siglo II datarían también las comunicaciones subterráneas de la iglesia del Pilar con varios sitios de la ciudad cesaraugustana. En 1718, al desmontar la primitiva plaza del Pilar, se descubrieron comunicaciones entre una casa particular y el templo.  Se cree que fueron construidas cerca 130, cuando los judíos comenzaron a utilizar las catacumbas para practicar su religión perseguida por Adriano, táctica que poco tiempo después adaptarían las primitivas comunidades cristianas. Para estudiar el siglo III existe mayor diversidad de documentos que aportan información a la historia del Pilar. Se tiene constancia de que el obispo Valero de Zaragoza edificó un salón anejo al templo conocido como la «sala valeriana».  También se discute la existencia de la capilla del Pilar durante las persecuciones de Diocleciano, aunque numerosas fuentes indican que testigos visitaron el templo durante aquellos años, como Caledonio, obispo de Braga El bajo imperio Venida de la Virgen, por Pablo Serrano (fachada de El Pilar). En noviembre de 380 se convocó a un concilio nacional en la ciudad de Zaragoza, presidido por el obispo Valerio II de Zaragoza. El acta del concilio es firmada por doce obispos. Se infiere que esta catedral tenía representadas, en pintura o en bajorrelieve, veinticuatro escenas del Antiguo Testamento y el mismo número para el Nuevo Testamento. En el arco fronterizo figuraba el Pantocrátor y los veinticuatro ancianos. Aparentemente, el poeta tardorromano Aurelio Prudencio redactó una oda a los mártires de Zaragoza entre 380 y 395. De acuerdo con algunas interpretaciones, en una de las estrofas de su composición alude al templo del Pilar como «templo» y «casa llena de ángeles».  Sin embargo, Juan de Arruego, Antonio de Nebrija y Lupercio Leonardo de Argensola, cada quien por su cuenta, desecharon esta teoría al afirmar que Aurelio Prudencio se refería a toda la ciudad de Zaragoza y no al Pilar en particular.  Cualquiera que haya sido el caso, es seguro que para el siglo IV la capilla del Pilar había sido ampliada y contaba con espacio suficiente para albergar a los dieciochos mártires que, según la tradición, murieron durante las persecuciones en los albores del siglo IV. El mismo Prudencio fue comisionado para escribir glosas sencillas a algunas escenas del templo, pero al colocar la explicación al Santo Pilar redactó algo insólito: «la Columna (atado) a la cual fue flagelado el Señor».  Gracias a este testimonio autores como Lupercio Leonardo de Argensola, Diego Murillo, Manuel Aramburu y José Félix de Amada especularon que la Santa Columna podía ser la que sirvió para atar a Cristo en la flagelación o que incluso era una porción de ella. Al respecto escribió Lupercio: Dicen que el Pilar que vemos en la santa Capilla fue traído por los ángeles. Siendo así como la tradición asegura, habemos de dar alguna causa digna de que tales ministros lo trajesen y de que la Virgen se pusiese sobre él; pues ¿qué causa más verosímil que haber sido aquel en que Nuestro Señor Jesucristo fue azotado? Yo así lo oí predicar siendo niño al padre Govierno. Daniel Lasagabáster Arratíbel, Historia de la Santa Capilla de Nuestra Señora del Pilar, Zaragoza (Reyes de Aragón, 5): D. Lasagabáster, 1999, pág. 201. ISBN 84-605-8648-0. Otro testimonio sobre la veneración a la Virgen en los tiempos del bajo imperio es uno de los bajorrelieves del sarcófago de Santa Engracia, donde se representa el descenso de los cielos de la Virgen para entrevistarse con Santiago. Se conoce desde el siglo IV. Los visigodos Braulio de Zaragoza, por Bartolomé Bermejo (s. XV). Con la llegada de los visigodos a Hispania se suscitaron numerosos conflictos religiosos entre las dos principales doctrinas de la época: el arrianismo y el catolicismo romano. Gracias a los Concilios de Toledo, a la conversión del rey Recaredo y a mártires como San Hermenegildo, paulatinamente el reino visigodo experimentó una transición unificadora hacia el catolicismo. Se ha puesto en duda la supervivencia de la capilla del Pilar en el siglo V, debido a las severas invasiones sufridas por Hispania en la época. Existen testimonios que afirman que en 542 la estola de San Vicente, resguardada en el Pilar, fue llevada en procesión hasta París, donde Childeberto la requirió en agradecimiento por haber levantado el cerco de la ciudad.  Asimismo, se relata que en esta centuria fue muy común la denominación de «basílica de San Vicente» para el templo del Pilar En el siglo VI se atestigua también el uso de la misa propia de la Virgen del Pilar, que había utilizado desde 368 el misal mozárabe. También se conoce un documento fechado en 645 por Chindasvinto —una donación— donde se menciona el templo del Pilar como fundado por el apóstol Santiago. Por último, en este siglo ocupó la cátedra zaragozana el obispo San Braulio, documentado como obispo entre 626 y 651 y cuya tumba se encontró en el Pilar en 1290. Se encuentra sepultado cerca del altar mayor. Durante las últimas décadas de la dominación visigótica, la sede episcopal de Zaragoza y el templo del Pilar alcazaron su mayor esplendor. Braulio de Zaragoza es la figura señera de estos años, aunque, de acuerdo con Daniel Lasagabáster, existe cierta extrañeza porque Braulio jamás comentó en sus textos la existencia del edículo y la tradición pilarista. Duchesne esgrimió este argumento contra la predicación de Santiago. Z. García Villada lo aplica a la Visita de la Virgen a Zaragoza. Lo considera importante ya que callan el hecho de la aparición Idacio, Orosio, Juan de Viclara, S. Isidoro de Sevilla, S. Ildefonso de Toledo, S. Braulio y Prudencio, que parece debían registrarlo. Y añade: «Causa extrañeza el que Braulio no aprovechara cualquier ocasión para escribir algo sobre un acontecimiento tan glorioso como el de la Virgen del Pilar». Aquí está precisamente el error de García Villada. En el siglo VII el objeto de la tradición pilarista se centraba en un edículo insignificante de 4 x 2 m, situado en descampado donde se echaban desperdicios, lugar inhóspito fuera de las murallas. ¡Qué tenía que decir Orosio sobre este edículo! Daniel Lasagabáster Arratíbel, Historia de la Santa Capilla de Nuestra Señora del Pilar, Zaragoza (Reyes de Aragón, 5): D. Lasagabáster, 1999, pág. 189. ISBN 84-605-8648-0. Dominación musulmana Plano de Saraqusta. La zona marcada en rosa cercana al río Ebro corresponde al asentamiento de la iglesia del Pilar. En 716 los musulmanes capturaron Zaragoza y la nombraron Saraqusta. Asimismo, aunque importaron su religión y construyeron la mezquita mayor de Saraqusta al Baida, «Zaragoza la Blanca», una de las más antiguas de Al-Ándalus,  la religión cristiana fue permitida y el Pilar se convirtió en uno de sus baluartes. Durante aquella época, según las crónicas, se formó incluso la Cofradía de la Bienaventurada Virgen María del Pilar. Arruego señala que en el siglo VIII, cuando inicia la islamización en Zaragoza, la catedralidad pasó al templo del Pilar. En el siglo IX se hace mención de los obispos Sénior, quien trasladó al Pilar el cadáver de San Vicente, y Eleca, participante de numerosos concilios y personaje relevante en el cristianismo español de dicha centuria. Es aquí cuando Aimoino escribe su Historia del traslado de San Vicente, donde describe la iglesia mozárabe del Pilar en el mismo emplazamiento del templo barroco. En torno a ella se congregaba la comunidad cristiana de Zaragoza. Hacia 985 el barcelonés Moción, hijo de Froya, hace una donación a la iglesia mozárabe de Santa María la Mayor y a las Santas Masas de Zaragoza. En su testamento heredaba cien sueldos «ad Santa Maria». El pergamino se conserva en el archivo de la Archidiócesis de Barcelona. Este testimonio permite afirmar que el templo pilarista existía desde la época visigótica, pues, a pesar de la tolerancia religiosa islámica, no se permitía construir nuevas iglesias Edad Media Siglos XII-XIV Las capitulaciones firmadas el 18 de diciembre de 1118, luego de la conquista de Zaragoza, otorgaban a los musulmanes ciertas concesiones entre las que se incluía el plazo de un año para abandonar la ciudad e instalarse extramuros, y practicando su religión.37 Alfonso el Batallador le otorgó el patronazgo de la capilla del Pilar a Gastón IV de Bearn, adalid de la toma de Zaragoza.38 De acuerdo con Lasagabáster, el hecho de que los dos encargados del Pilar tras la conquista, Pedro de Librana y Gastón IV, fueran franceses, es una prueba de que la devoción pilarista era ya bastante conocida en Europa. Pedro de Librana fue nombrado obispo de Zaragoza, y al constatar el lamentable y ruinoso estado del templo de Santa María, extendió la siguiente carta: Habéis oído contar (audivistis) con suficiente detalle que con la ayuda del cielo, alcanzada con vuestras oraciones, y el arrojo de los esforzados combatientes ha sido conquistada la ciudad de Zaragoza por las armas cristianas y que ha sido liberada la iglesia de la bienaventurada Virgen María, después de haber permanecido durante mucho tiempo sujeta ¡oh dolor! al dominio de los infieles sarracenos. De antaño sabéis (novistis) que esta iglesia es prevalente (pollere), antecede a todas por su bienaventurada y antigua nombradía de santidad y dignidad. Sin embargo, debo daros a conocer que ahora, como consecuencia de la triste cautividad anterior, carece de todo lo necesario. Sabed que se halla en estado ruinoso por la falta de reparaciones durante el largo cautiverio y que carece de todo. No se cuenta con medios para restaurar sus destrozados muros y reponer los ornamentos. Los clérigos que día y noche se dedican allí al servicio divino no disponen de vivienda ni de medios de subsistencia. Acudimos, pues, suplicantes a vuestra benevolencia a fin de que, si corporalmente no la podéis visitar, al menos la visitéis con la generosa oblación de vuestras limosnas. (...) A los que se compadezcan de esta iglesia, privada de los recursos más necesarios y, condoliéndose de los gemidos de su pobreza, entreguen un denario, o lo que puedan, para su restauración, nosotros, confiados en la divina clemencia, en la autoridad del papa Gelasio, del arzobispo de Toledo y de todos los obispos de España, les concedemos indulgencia plenaria. Los demás conseguirán la remisión de sus pecados en conformidad a la cuantía de sus limosnas y al mérito de sus buenas obras. Aquellos que ofrezcan hospitalidad a nuestro arcediano Miorrando y acompañantes, portadores de nuestra carta, consigan de Dios la vida eterna. Daniel Lasagabáster Arratíbel, Historia de la Santa Capilla de Nuestra Señora del Pilar, Zaragoza (Reyes de Aragón, 5): D. Lasagabáster, 1999. ISBN 84-605-8648-0. Tímpano de la iglesia románica. Así, entre 1119 y 1120 el arcediano Miorrando recorrió varias diócesis de España, Italia y Francia en busca de donativos para restaurar la capilla pilarista. De acuerdo con los testimonios escritos debe haber obtenido una generosa suma que le permitió a Pedro de Librana emprender cuanto antes las tareas que había señalado. Es en el siglo XII cuando el Pilar recibe numerosos obsequios que atestiguan la existencia de la tradición pilarista durante la dominación islámica.  El más destacado es el olifante de Gastón IV de Bearn, donado por su viuda Talesa de Aragón y resguardado en el Museo del Pilar. En 1138 se fundará la primera congregación de agustinos. Seis bulas de los papas Eugenio III, Alejandro III y Celestino III otorgan importancia al Pilar de Zaragoza  De igual modo, el templo fue favorecido por los reyes de Aragón —tanto de la Casa de Aragón como de la Casa de Trastámara— desde Ramón Berenguer IV hasta el rey Fernando II, así como Alfonso VII de León y Sancho II de Navarra. Así, el Pilar se convierte en un prestigiado y reconocido templo de culto mariano. Ya en el siglo XIII la tradición pilarista se difunde por toda España y poco después se funda la primera cofradía. Es importante señalar que el pueblo aragonés ya conocía a la Santa Capilla como «Santa María del Pilar»,44 aunque el templo en el que se asentaba era llamado «de Santa María la Mayor». Hasta bien entrado el siglo XV se empleará el título de «Santa María la Mayor y del Pilar». Para 1261 fuertes riadas dañaron severamente la estructura del templo románico de Santa María. En 1291 el recién llegado obispo Hugo de Mataplana decidió emprender la restauración de la iglesia y su conversión al estilo gótico, tan en boga durante aquellos años  En marzo de 1293 ordena al canónigo obrero idear una solución para mejorar el estado del templo pilarista. A este hecho se le considera el fin del templo románico y el inicio de la historia de la colegiata gótico-mudéjar. En 1296 Hugo de Mataplana viajó a la Santa Sede para obtener el apoyo del papa Bonifacio VIII. Aunque Mataplana falleció estando en Roma, el pontífice expidió poco después la bula Mirabilis Deus, para acicatear al pueblo a colaborar en las obras de restauración del Pilar de Zaragoza. Siglos XIV-XVII El templo mudéjar según la Vista de Zaragoza en 1647 de Juan Bautista Martínez del Mazo. En 1318 un documento de Juan XXII menciona a Santa María la Mayor de Zaragoza como «edificada por Santiago en el año 40» y también afirma que dicho templo es el más antiguo de España. Sin embargo, incurre en un error bastante común: señalar que la colegiata fue edificada en 40 cuando su construcción data de varios siglos después. Pero este dato permite conocer que para los canónigos la Santa Capilla y el templo gótico formaban parte de un solo conjunto. De acuerdo con fuentes de la época, la reina Blanca de Navarra, esposa de Juan II el Grande, experimentó una curación milagrosa atribuida a la Virgen del Pilar y en agradecimiento marchó al santuario en julio de 1434. Entre 1434 y 1435 se originó en la sacristía del claustro un incendio que arrasó con varias joyas y con el retablo de alabastro del templo. Es aceptada casi unánimemente la teoría de que el camarín de la Virgen y el Santo Pilar resultaron indemnes del siniestro. No existen indicios de que el fuego haya alcanzado a la colegiata gótica. La imagen que hoy se venera de la Virgen del Pilar, elaborada en estilo gótico tardío por una imaginero de Daroca, muy probablemente fue una donación de la reina Blanca y del arzobispo Dalmau de Mur.10 En este siglo continuaron las concesiones al Pilar, otorgadas por Juan II y su hijo Fernando II. Los fieles y la nobleza de Aragón colaboraron en las obras para restaurar los daños del incendio. Las paredes fueron cubiertas con bajorrelieves que representaban la aparición de la Virgen a Santiago. También se emprendió la construcción de un nuevo retablo, «de alabastro, de los más claros y transparentes que he visto, donde hay algunas figuras de bulto muy bien labradas, puestas dentro de sus nichos y el semblaje y lo demás del retablo hecho con gran primor. Acompañan a todo esto otras molduras y figuras pequeñas de alabastro, que están en lo restante de la pared a una parte y a otra». Detalle de la iglesia mudéjar en 1563 según Antonio de las Viñas. El arzobispo Alonso de Aragón, hijo de Fernando el Católico, fue el responsable de transformar la iglesia en estilo gótico y a él se debe el magnífico retablo tallado por Damián Forment (1512-1518).54 En el siglo XVI la Casa de Austria entró a gobernar en España y continuó la tradición de la dinastía aragonesa de otorgar privilegios y protecciones al santuario del Pilar. En 1530 la decisión de Clemente VII de exceder la jurisdicción episcopal del Pilar generó un conflicto interno en los arzobispados locales. La Seo interpuso un pleito por la catedralidad que fue resuelto hasta 1676, cuando Clemente X fusionó los cabildos de la Seo y del Pilar, con lo que dio origen al Cabildo Metropolitano de Zaragoza. Ya entrado el siglo XVI la iglesia gótica experimenta su transformación al estilo mudéjar. En esta centuria ocurren hechos de trascendencia para el templo, como la construcción de una bóveda estrellada de crucería flamígera llena de florones relucientes de oro (1504-1515), a semejanza de las que adornaban el Palacio de la Aljafería. Damián Forment fue contratado en 1509 para edificar un nuevo retablo de estilo gótico, cuyas obras comenzaron en 1510 al desmontarse el anterior retablo. Construida entre 1512 y 1518, este retablo se considera una de las obras más logradas de la escultura del Renacimiento en Aragón. Retablo mayor de la Basílica, obra de Damián Forment. También hubo reparaciones en la Santa Capilla, donde se cambió la verja del presbiterio por el cerrajero maestro Pedro de Escalantes, que creó una verja balaustrada y estañada con apariencia de platería rematada con festones dorados. Tenía la misma altura que la nave. La verja de hierro que cerraba la entrada al camarín de la Virgen fue sustituida en 1644 por el príncipe Baltasar Carlos de Austria. Esteban de Obray, Juan de Moreto y Nicolás Lobato, construyeron el coro de la iglesia entre 1542 y 1548. La sillería de tres hileras de sitiales superpuestos en forma de grada y dispuestos en planta semicircular posee trabajos taraceados con incrustaciones de boj amarillo.  De los 138 sitiales originales solo quedan 124, pues algunos han sido reubicados en el presbiterio del altar mayor. La sillería del Pilar es mucho más grande que la de la mayoría de las catedrales de España.62 Se conserva en la actual basílica barroca, pues fue reubicada en 1716. El 29 de marzo de 1640 ocurrió el suceso conocido como Milagro de Calanda, pues el cojo Miguel Pellicer afirmó que por intercesión de la Virgen del Pilar le fue restituida la pierna derecha, que había perdido en un accidente. El hecho obtuvo gran relevancia en todo el reino, y el 27 de abril de 1641 se dictaminó como milagro. Ya el 27 de mayo de 1642, el municipio de Zaragoza proclama patrona de la ciudad a la Virgen del Pilar.65 La devoción a la Virgen del Pilar se había extendido por toda España, y en 1678 el virrey Pedro Antonio de Aragón llamó a Cortes en nombre del rey Carlos II, a fin de declarar a la Virgen como patrona de Aragón. Varios templos barrocos se habían edificado en el siglo XVII en Zaragoza. En 1670 Juan José de Austria promovió la renovación del Pilar en estilo barroco. Felipe Sánchez obtuvo el triunfo en el concurso celebrado por el cabildo de Zaragoza para el proyecto de la nueva basílica. A la cabeza del proyecto se situó Francisco de Herrera el Mozo y la primera piedra se colocó el 25 de julio de 1681 por el arzobispo Diego de Castrillo De 1681 a la fecha La Basílica del Pilar en 1806. A pesar de que la Guerra de Sucesión Española trastocó los planes del nuevo edificio, para 1716 se reubicó en su totalidad el retablo y la sillería de la colegiata mudéjar. El 11 de octubre de 1718 se inauguró el templo barroco de Nuestra Señora del Pilar. En 1750, después de varios proyectos de reforma que jamás se llevaron a cabo, se acepta el plan de Ventura Rodríguez para edificar la capilla barroca del Pilar. El 6 de octubre de 1751 Rodríguez recibe el visto bueno de Fernando VI y desde el 2 de noviembre de ese año, cuando se destruyó la capilla medieval, comenzaron a ejecutarse las obras, que se prolongaron hasta el 12 de octubre de 1765. La mayor parte de la construcción fue sufragada por el obispo Francisco Ignacio de Añoa y Busto y por el pueblo zaragozano, que en ocasiones donaba su trabajo sin pago alguno. Entre 1863 y 1872 el obispo Manuel García Gil promovió la culminación de la cúpula central, que se finalizó en 1869. El programa iconográfico fue renovado gracias a Bernardino Montañés y Félix Burriel, que decoraron varias cúpulas del templo. Finalmente, durante las Fiestas del Pilar de 1872, se consagró la basílica. Los Sitios de Zaragoza Fachada este del Pilar, dañada durante el segundo sitio de Zaragoza. Los estragos causados por los franceses durante los Sitios de Zaragoza causaron que el pueblo incrementara notablemente su devoción hacia la Virgen, pues incluso gran cantidad de defensores de la ciudad llegaron a dormir dentro del tabernáculo de la Virgen. A pesar de que una bomba fue arrojada cerca de la capilla de San Juan no produjo daño alguno, aunque el 8 de febrero de 1809 dos bombas cayeron cerca de la cúpula de la sacristía mayor y de la capilla de Santa Ana, y en el acto pereció una cantidad indeterminada de personas alojadas en la Basílica. Dos días después una bomba de doce arrobas cayó cerca de la capilla de San Antonio, pero no logró explotar Para el 20 de febrero la situación se había tornado insostenible y la Junta de Defensa de la ciudad solicitó al comandante de las fuerzas galas, Jean Lannes, la rendición de Zaragoza. El francés aceptó y otorgó todos los honores a los más de ocho mil vencidos, que entregaron sus armas en el Palacio de la Aljafería al día siguiente Para salvar a la ciudad del Ebro del saqueo al que seguramente la someterían los galos, la Junta de Defensa de la ciudad propuso al Cabildo entregar al ejército vencedor doce alhajas. La más suntuosa era una que había sido regalada por Bárbara de Braganza, esposa de Fernando VI, y que tenía casi dos mil brillantes.73 La totalidad de las joyas tomadas por Lannes ascendían a más de 130.000 pesos fuertes. Coronación canónica de la Virgen 1904 fue el año declarado por Pío X como «jubilar mariano». Durante este período varias damas de España comenzaron a invitar al pueblo a recaudar fondos para coronar solemnemente a la Virgen. El 28 de septiembre, gracias a la intervención de la condesa de Guiomar, Pío X otorgó su apoyo a la causa. La corona fue construida en los talleres Ansorena de Madrid gracias al patrocinio de un grupo encabezado por la reina María Cristina de Habsburgo-Lorena. El 28 de abril de 1905 el arzobispo zaragozano Juan de Soldevilla llevó las coronas a Roma para ser bendecidas por el Papa. El 20 de mayo fue el día en que se coronó a la Virgen del Pilar. Prelados de toda España y representantes diplomáticos acudieron a la ceremonia, donde también estuvo presente un número hasta entonces inusitado de peregrinos. A las doce en punto del día el obispo coronó al Niño y después a la figura de la Virgen, en medio de una atmósfera de emoción generalizada. Días después comenzaron las peregrinaciones, realizadas por grupos, ya que no era posible obtener alojamiento en la ciudad para todos los peregrinos. En memoria de la coronación canónica, cada día 20 del mes la Virgen no lleva manto. La Virgen del Pilar fue la sexta imagen mariana de España en recibir la Coronación Canónica después de la imágenes de la Virgen de Montserrat (1881), la Virgen de la Merced de Barcelona (1886), la Virgen de la Candelaria de Tenerife (1889), la Virgen de los Reyes de Sevilla (1904) y la Virgen de la Misericordia de Reus (1904). Por Real Orden del 8 de octubre de 1908, le fue concedido el título de Capitán General, corroborado con la solemne imposición de manto y fajín, el 9 de mayo de 1909. Últimos años La adoración del nombre de Dios, fresco dañado por los proyectiles republicanos. La madrugada del 3 de agosto de 1936, durante la Guerra Civil Española, el trimotor republicano Fokker lanzó tres bombas, de 50 kilogramos cada una, sobre las torres de la Basílica del Pilar. Una de ellas quedó clavada en la Basílica del Pilar, otra atravesó el techo y la última logró penetrar la bóveda del coreto de la Virgen y causar serios daños en el marco dorado de La adoración del nombre de Dios, de Goya. Ninguna de ellas logró estallar ni causar daños de consideración, hecho que fue atribuido a un milagro de la Virgen. Las bombas fueron desactivadas y hoy en día se exhiben en pilastras cercanas a la Santa Capilla. El 24 de junio de 1948, el papa Pío XII concedió a la catedral de Nuestra Señora del Pilar el título de basílica menor, mediante el breve Decus ornarnentumque.79 Más de cuatro décadas atrás, el 22 de junio de 1904 el gobierno del rey Alfonso XIII había declarado El Pilar Monumento Histórico-Artístico Nacional. El Congreso Mariológico y Mariano Internacional se llevó a cabo en la Basílica en octubre de 1979. A pesar de que el papa Juan Pablo II no asistió, para dicha celebración se mandó remodelar las cúpulas y los tejados del templo. Fiestas y tradiciones La Virgen del Pilar sin manto. Esto sucede los días 2, 12 y 20 de cada mes. El 2 de enero se conmemora la fiesta de la Venida de la Virgen, el 12 de octubre es la fiesta del Pilar y el 20 de mayo es la fiesta de la coronación canónica. Por eso, los días 2, 12 y 20 de cada mes la imagen aparece sin manto, dejando ver la guarnición semicilíndrica de plata labrada de la columna. Es tradicional en Aragón, y también en algunas regiones vecinas, el que los niños sean presentados una vez en su vida a la Virgen del Pilar, lo que se conoce como «pasar por el manto de la Virgen». Debe de hacerse antes de hacer la Primera Comunión, en esa etapa de la vida en que se considera al niño «inocente», es decir, que no ha alcanzado el «uso de razón». Existen tradiciones similares con otras vírgenes en varias partes de España. El 10 de octubre de 1613, el Concejo de Zaragoza acordó guardar anualmente el día 12 de aquel mes, con lo que la fiesta religiosa del 12 de octubre pasó a ser también festividad civil. Finalmente, el papa Clemente XII aceptó en el siglo XVIII el 12 de octubre como fecha para la celebración de la «festividad de la Virgen María Aparecida en Carne Mortal». En lo que respecta a los actos rituales (ofrenda de flores, de frutos, etc.), sus orígenes se encuentran en los inicios del siglo XIX, siendo resultado de la evolución de diversas ceremonias religiosas. Se supone fruto del fervor popular y de la iniciativa de las familias más acomodadas de la ciudad. Fiestas del Pilar Ofrenda floral a la Virgen del Pilar, en 2006. Son las fiestas patronales de Zaragoza que se celebran en honor de la Virgen, patrona de la ciudad. Tienen lugar la semana del 12 de octubre en que se celebra la fiesta patronal. Por lo general, las fiestas comienzan el fin de semana anterior al día 12 y se prolongan hasta el domingo posterior por lo que duran unos diez días. En las fiestas del Pilar tienen lugar un buen número de eventos festivos organizados por el Ayuntamiento de la ciudad a los que se unen no pocas iniciativas privadas de organizaciones o colectivos privados que aprovechan la semana para organizar muestras, concursos y otras actividades de interés popular. Las más destacadas celebraciones pilaristas son: Solemne misa de Infantes. Se celebra en el altar mayor de la basílica del Pilar el día 12 de madrugada. Ofrenda de flores. Representa el punto culminante de las celebraciones y la mayor manifestación de la devoción popular hacia la Virgen. El día 12 por la mañana, se lleva a cabo una ofrenda en la que miles de personas ataviadas con el traje regional aragonés o de otros lugares del mundo llevan ramos o centros de flores hasta las puertas del Pilar. Allí, en la Plaza de las Catedrales un batallón de voluntarios teje un enorme manto a una virgen situada sobre una estructura metálica. La gran aceptación popular la atestiguan los 378 grupos inscritos para la edición de 2005 y las más de ocho horas que dura el desfile. La tradición de la ofrenda data del año 1952 en que una delegación del consistorio zaragozano fue invitada a las fiestas de Castellón de la Plana. Allí, observaron una celebración semejante que acabarían importando a su tierra. La primera edición no obstante, se postergó hasta el año 1958. Misa Pontifical. Tras la ofrenda a la Virgen, el día 12 se celebra una misa pontifical en la basílica del Pilar a partir de las 12.00, tras la que se desarrolla una procesión. Ofrenda de frutos. Se lleva a cabo el día 13 por la mañana y tiene un recorrido similar al de la ofrenda de flores. En esta procesión se presentan a la Virgen los más variados frutos de la tierra aragonesa. Su primera edición es anterior a la ofrenda floral pues tuvo lugar en 1949. Rosario de cristal. Un espectáculo sin parangón en el mundo, el desfile del rosario de cristal aúna religiosidad y arte. La procesión consiste en un conjunto de 29 carrozas de cristal iluminadas interiormente de las que, al menos, quince representan los misterios del rosario. A ellas, se aúnan un buen número de farolas y estandartes. Los pasos fueron portados a hombros hasta 1926 y no se alumbraron con luz eléctrica hasta el año 1940. El rosario parte de la Iglesia del Sagrado Corazón de Jesús en donde tiene su sede, el día 13 al anochecer recorriendo las principales arterias de la ciudad. Su origen data de 1889. Himno Virgen santa, Madre mía, luz hermosa, claro día, que la tierra aragonesa te dignaste visitar. Este pueblo que te adora de tu amor favor implora y te aclama y te bendice abrazado a tu Pilar. Pilar sagrado, faro esplendente, rico presente de caridad. Pilar bendito, trono de gloria, tú a la victoria nos llevarás. Cantad, cantad himnos de honor y de alabanza. Cantad, cantad a la Virgen del Pilar. Milagros atribuidos Se atribuyen a la intercesión de la Virgen del Pilar diversos milagros, entre los que destacan la asombrosa curación de doña Blanca de Navarra, a la que se creía muerta, y las de invidentes como el niño Manuel Tomás Serrano y el organista Domingo de Saludes o el llamado «Milagro de Calanda», por el que al mendigo Miguel Pellicer, nacido en Calanda, se le restituyó la pierna que le fue amputada en octubre de 1637. Este suceso extraordinario ocurrió el 29 de marzo de 1640 y fue proclamado como milagro el 27 de abril de 1641 por el arzobispo Pedro Apaolaza Ramírez, tras un proceso en el que intervinieron tres jueces civiles y fueron interrogados veinticinco testigos.  Ese mismo año, el rey Felipe IV mandó ir a palacio a Miguel Pellicer y arrodillándose ante él le besó la pierna. Este hecho prodigioso determinó que en 1642 la Virgen del Pilar se convirtiera en co-patrona de Zaragoza junto a San Valero. Más mundanos resultan otros hechos que se le atribuyen, como liberaciones de presos, superación de pruebas o éxitos económicos y deportivos. Entre las campañas militares que los católicos consideran obra de su intercesión se cuenta la toma de Zaragoza de manos musulmanas en 1118, la resistencia ante el ejército francés durante la Guerra de Independencia Española y la protección del templo en la Guerra Civil Española. De esta última se narra el bombardeo sufrido por el templo el 3 de agosto de 1936, cuando fueron arrojadas sobre la Basílica de El Pilar cuatro bombas que no estallaron. Las cargas que cayeron en el templo se exponen a los lados del Camarín de la Virgen e integran la larga lista de hechos milagrosos atribuidos a la Virgen. Otras En la Iglesia de Los Robles, (Antiguamente el Pilar), Municipio Maneiro, Margarita, Estado Nueva Esparta, Venezuela, se venera a la Virgen del Pilar como Patrona del Pueblo junto al co-patrono San Judas Tadeo, y se conservan una campana de plata dorada en la que se talló la imagen de la virgen y una pequeña imagen tallada en oro macizo de la Virgen del Pilar, cuya introducción se debe a la Reina "Juana La Loca", hija de la Reina "Isabel la Católica" de España, en pago por la salud devuelta a su marido el Rey Fernando de Aragón, quien había estado muy enfermo; dicha introducción data desde la época de la Colonia aproximadamente desde el año de 1504 y es desde esa fecha cuando en la comunidad de Los Robles o El Pilar se venera a "La Pilarica" y cada año los fieles a la virgen y a la iglesia católica celebran con gran fervor las fiestas de la Virgen del Pilar todos los 12 de Octubre de cada año. En la Catedral de San Cristóbal de La Laguna (Tenerife, Canarias, España) se conserva una pequeña talla de alabrastro llamada "Virgen de Trapani" pero que algunos investigadores sugieren que es en realidad una talla de la Virgen del Pilar. De ser cierto sería la representación de "La Pilarica" más antigua del Archipiélago Canario.82 En Huelva (ciudad del descubrimiento) cada 12 de octubre se celebra como en el resto de España la fiesta de la Hispanidad, teniendo Huelva un barrio con ese nombre y donde cada año sale una representación de la Virgen del Pilar por las calles de este. Aparte, la patrona del barrio de Guanarteme (Las Palmas de Gran Canaria, Canarias, España) también es la Virgen del Pilar, dando nombre así a la Plaza del Pilar y al Instituto de Educación Secundaria y Bachillerato Nuestra Señora del Pilar. En Valladolid, en el barrio del Pilar, existe una iglesia neogótica con esta advocación. Advocación Mariana - 12 de Octubre Según una venerada tradición, la Santísima Virgen María se manifestó en Zaragoza sobre una columna o pilar, signo visible de su presencia. Esta tradición encontró su expresión cultual en la misa y en el Oficio que, para toda España, decretó Clemente XII. Pío VII elevó la categoría litúrgica de la fiesta. Pío XII otorgó a todas las naciones sudamericanas la posibilidad de celebrar la misma misa que se celebraba en España. * El Pilar, lugar privilegiado de oración y de gracia (Del Oficio Divino) Historia de la Virgen del Pilar La tradición, tal como ha surgido de unos documentos del siglo XIII que se conservan en la catedral de Zaragoza, se remonta a la época inmediatamente posterior a la Ascensión de Jesucristo, cuando los apóstoles, fortalecidos con el Espíritu Santo, predicaban el Evangelio. Se dice que, por entonces (40 AD), el Apóstol Santiago el Mayor, hermano de San Juan e hijo de Zebedeo, predicaba en España. Aquellas tierras no habían recibido el evangelio, por lo que se encontraban atadas al paganismo. Santiago obtuvo la bendición de la Santísima Virgen para su misión. Los documentos dicen textualmente que Santiago, "pasando por Asturias, llegó con sus nuevos discípulos a través de Galicia y de Castilla, hasta Aragón, el territorio que se llamaba Celtiberia, donde está situada la ciudad de Zaragoza, en las riberas del Ebro. Allí predicó Santiago muchos días y, entre los muchos convertidos eligió como acompañantes a ocho hombres, con los cuales trataba de día del reino de Dios, y por la noche, recorría las riberas para tomar algún descanso". En la noche del 2 de enero del año 40, Santiago se encontraba con sus discípulos junto al río Ebro cuando "oyó voces de ángeles que cantaban Ave, María, gratia plena y vio aparecer a la Virgen Madre de Cristo, de pie sobre un pilar de mármol". La Santísima Virgen, que aún vivía en carne mortal, le pidió al Apóstol que se le construyese allí una iglesia, con el altar en torno al pilar donde estaba de pie y prometió que "permanecerá este sitio hasta el fin de los tiempos para que la virtud de Dios obre portentos y maravillas por mi intercesión con aquellos que en sus necesidades imploren mi patrocinio". Desapareció la Virgen y quedó ahí el pilar. El Apóstol Santiago y los ocho testigos del prodigio comenzaron inmediatamente a edificar una iglesia en aquel sitio y, con el concurso de los conversos, la obra se puso en marcha con rapidez. Pero antes que estuviese terminada la Iglesia, Santiago ordenó presbítero a uno de sus discípulos para servicio de la misma, la consagró y le dio el título de Santa María del Pilar, antes de regresarse a Judea. Esta fue la primera iglesia dedicada en honor a la Virgen Santísima. Muchos historiadores e investigadores defienden esta tradición y aducen que hay una serie de monumentos y testimonios que demuestran la existencia de una iglesia dedicada a la Virgen de Zaragoza. El mas antiguo de estos testimonios es el famoso sarcófago de Santa Engracia, que se conserva en Zaragoza desde el siglo IV, cuando la santa fue martirizada. El sarcófago representa, en un bajo relieve, el descenso de la Virgen de los cielos para aparecerse al Apóstol Santiago. Asimismo, hacia el año 835, un monje de San Germán de París, llamado Almoino, redactó unos escritos en los que habla de la Iglesia de la Virgen María de Zaragoza, "donde había servido en el siglo III el gran mártir San Vicente", cuyos restos fueron depositados por el obispo de Zaragoza, en la iglesia de la Virgen María. También está atestiguado que antes de la ocupación musulmana de Zaragoza (714) había allí un templo dedicado a la Virgen. La devoción del pueblo por la Virgen del Pilar se halla tan arraigada entre los españoles y desde épocas tan remotas, que la Santa Sede permitió el establecimiento del Oficio del Pilar en el que se consigna la aparición de la Virgen del Pilar como "una antigua y piadosa creencia". Numerosos milagros de la Virgen En 1438 se escribió un Libro de milagros atribuidos a la Virgen del Pilar, que contribuyó al fomento de la devoción hasta el punto de que, el rey Fernando el católico dijo: "creemos que ninguno de los católicos de occidente ignora que en la ciudad de Zaragoza hay un templo de admirable devoción sagrada y antiquísima, dedicado a la Sta.y Purísima Virgen y Madre de Dios, Sta. María del Pilar, que resplandece con innumerables y continuos milagros". El Gran milagro del Cojo de Calanda (1640) Se trata de un hombre a quien le amputaron una pierna. Un día años mas tarde, mientras soñaba que visitaba la basílica de la Virgen del Pilar, la pierna volvió a su sitio. Era la misma pierna que había perdido. Miles de personas fueron testigos y en la pared derecha de la basílica hay un cuadro recordando este milagro. Otro prodigio es más reciente: El 3 de agosto de 1936 los enemigos de la fe en España arrojaron tres bombas sobre el templo. Una cayó en frente de la Basílica que no causó desperfecto alguno y las otras dos sobre la misma Santa Capilla, sin explotar. El Papa Clemente XII señaló la fecha del 12 de octubre para la festividad particular de la Virgen del Pilar, pero ya desde siglos antes, en todas las iglesias de España y entre los pueblos sujetos al rey católico , se celebraba la dicha de haber tenido a la Madre de Dios en su región, cuando todavía vivía en carne mortal. A continuación, os presento parte de un texto escrito por el religioso marianista Padre José María Salaverri: "¡Qué pequeña eres, pero qué influencia tan grande tienes!" dijo Juan Pablo II en una de sus visitas a la Virgen de la columna. Y así es efectivamente. Los 38 cm. de la imagen de la Virgen del Pilar, sobre una columna de jaspe de 1.77 m., parecen la viva expresión material del Magnificat: "Ha mirado la pequeñez de su sierva… Ha hecho grandes cosas por mi". En la liturgia del 12 de octubre puede leerse como primera lectura de la misa los versículos 12-14 del capítulo 1 de los Hechos de los apóstoles. Después de enumerar a los once apóstoles, Lucas nos dice que estaban en oración con "María, la madre de Jesús". Presencia aparentemente discreta, de segundo plano. María, sencilla, como perdida entre apóstoles, discípulos y discípulas, pero ¡qué fuerza emana de esas palabras! Como semilla que germina y da fruto abundante. Dice Juan Pablo II: "Doy fervientes gracias a Dios por la presencia singular de María en esta tierra española donde tantos frutos ha producido." Y el evangelio es también corto y significativo: una mujer que levanta la voz declarando dichosos el vientre y los pechos de la madre de Jesús. Y el mismo Jesús que replica: "Mejor: ¡dichosos los que escuchan la Palabra de Dios y la cumplen!" Elogio que se aplica en primer lugar y plenamente a María, la "dichosa por haber creído"; pero que se siente más dichosa todavía al poder "dar" a todos ese Jesús concebido en su vientre y alimentado a sus pechos. María del Pilar, en su fiesta del 12 de octubre de 1492, se convierte en proa de nave misionera. Es ella quien parece regalar a su hijo un nuevo mundo, a través de Colón y sus marineros, a bordo de tres carabelas, cuya capitana se llama la Santa María. Por eso Juan Pablo II, hace un alto en Zaragoza el 10 de octubre de 1984, camino de Santo Domingo para inaugurar la novena de años que van a preparar la celebración de la llegada del cristianismo a tierras americanas. Dice el Papa: "Brilla aquí en la tradición firme y antiquísima del Pilar la dimensión apostólica de la Iglesia en todo su esplendor (…) La fe que los misioneros españoles llevaron a Hispanoamérica es una fe apostólica heredada de la fe de los apóstoles, según venerable tradición que aquí junto al Pilar tiene su asiento". La columna sobre la que se mantiene, firme y erguida, la frágil imagen de la Virgen, está cargado de simbolismo. Evoca la columna de fuego que, de noche, guiaba a los israelitas por el desierto. "Faro esplendente", la llama el himno a la Virgen del Pilar, es decir, la que, en las noches oscuras de los cristianos, mantiene viva la luz de la fe. La columna evoca también la solidez del edificio de la Iglesia, siempre perseguida, pero siempre en pie, manteniendo la esperanza del que, como dice también el himno, "se abraza a tu Pilar", Virgen María. El himno nos dice también que ese pilar ha sido un "rico presente de caridad" del amor de Dios, que nunca desampara a su pueblo en los momentos difíciles. La oración colecta de la fiesta de Nuestra Señora del Pilar es una obra maestra de síntesis: rico contenido teológico y sencilla plegaria: Dios todopoderoso y eterno, que en la gloriosa Madre de tu Hijo has concedido un amparo celestial a cuantos la invocan con la secular advocación del Pilar, concédenos, por su intercesión, fortaleza en la fe, seguridad en la esperanza y constancia en el amor. Innumerables han sido los que han recibido, de María del Pilar, fortaleza en la fe. A imitación de la virgen Engracia y sus 18 compañeros mártires, fuertes en la fe en la persecución de Diocleciano, en el año 304, sufriendo con entereza los más atroces suplicios para mantener intacta la fe de su bautismo. Innumerables han sido los que han recibido, de María del Pilar, la seguridad en la esperanza. Como aquel desterrado de la revolución francesa, el beato Guillermo José Chaminade, que pasa tres años a los pies del Pilar de 1797 a 1800, seguro en la esperanza de un renacimiento cristiano en su patria. Para asegurarla, la Virgen del Pilar le inspira sus fundaciones marianistas para renovar la fe de la juventud de su patria y del mundo. Y sus hijos e hijas, agradecidos, han llevado a todo el mundo su nombre, su imagen y su devoción. Innumerables han sido los que han recibido, de María del Pilar, la constancia en el amor. Como aquella joven mujer de 23 años, María Rafols, que llega a Zaragoza en 1804, dispuesta a atender con un grupo de compañeras a los pobres y enfermos: las Hijas de la caridad de Santa Ana. Durante los dos sitios de Zaragoza, en plena guerra de la Independencia, merecerá que la ciudad de Zaragoza la declare "heroína de la caridad". Fe, esperanza y amor reparte la Virgen desde su Pilar, desde su atalaya zaragozana. Con razón, el Papa Juan Pablo terminaba su oración a la Virgen: "Virgen Santa del Pilar: aumenta nuestra fe, consolida nuestra esperanza, aviva nuestra caridad… Fomenta en los jóvenes la disponibilidad para una entrega plena a Dios. Protege a España entera y a sus pueblos, a sus hombres y mujeres. Y asiste maternalmente, oh María, a cuantos te invocan como patrona de la Hispanidad." El himno de Vísperas  Resume los anhelos que todos los cristianos españoles y de todo el mundo, que hoy celebran la fiesta de Nuestra Señora del Pilar, debieran procurar vivir a lo largo de toda su vida: "Esa columna, sobre la que posa, leve sus plantas tu pequeña imagen, sube hasta el cielo: puente, escala, guía, de peregrinos. Cantan tus glorias las generaciones, todas te llaman bienaventurada, la roca firme, junto al Ebro enhiesta, gastan a besos. Abre tus brazos virginales, madre, vuelve tus ojos misericordiosos, tiende tu manto, que nos acogemos, bajo tu amparo". Lo cierto es que desde muy antiguo se la venera a la Virgen María del Pilar en este lugar de Zaragoza (España) y que desde muy antiguo también se levantó en su honor una sencilla capilla que con el tiempo fue dando lugar al suntuoso templo mariano donde hoy recibe visitas de todos los cristianos venidos de todas partes del mundo. Y no hay duda de que es el Templo de la raza, el que marca los hitos por los que se mueve la fe en España y en los pueblos que de los españoles recibieron la fe de Jesucristo y el amor hacia su Madre. La Virgen María, allá por el año cuarenta, cuando todavía vivía en carne mortal, al despedirse el Apóstol Santiago a predicar la fe de Jesucristo, le prometió la Virgen que en aquel lugar donde más se convirtieran a su Hijo se le manifestaría ella. Al llegar a las riberas del Ebro en Cesaraugusta -la actual Zaragoza- "se convirtieron siete hombres para la fe de Cristo". La Virgen María cumplió su promesa y se le apareció trayendo una columna y rogándole que edificaran una capilla donde fuera adorado su Hijo Jesucristo por todos los siglos y le prometió "milagros admirables sobre todos los que imploren, en sus necesidades, mi auxilio. Este pilar quedará aquí hasta el fin de los tiempos, para que nunca le falten adoradores a Jesucristo". La Sagrada Escritura habla de la columna que guiaba al pueblo de Dios durante el destierro hacia la tierra prometida. Esa columna debe ser para nosotros este Pilar de Zaragoza, que ha recibido a través de los siglos, la fe de nuestros padres y que ha amparado a cuantos a ella, a María, se han dirigido. Siempre tiene gentes, venidas de todas las partes de España y aún más allá, para venerar este sagrado lugar donde reside María, la Madre, la Señora, siempre con los brazos y el corazón abiertos para bendecir, amparar, y consolar. No sólo el día 12 de octubre, que se celebra su fiesta, sino cada día miles de corazones se postran ante ella en este privilegiado lugar de oración, de recepción de sacramentos, de vivencia de nuestra fe. Tres rasgos peculiares que caracterizan a la Virgen del Pilar y la distinguen de las otras: 1- Se trata de una venida extraordinaria de la Virgen durante su vida mortal. A diferencia de las otras apariciones la Virgen viene cuando todavía vive en Palestina: ¨Con ninguna nación hizo cosa semejante", cantará con razón la liturgia del 2 de enero, fiesta de la Venida de la Virgen. 2- La Columna o Pilar que la misma Señora trajo para que, sobre él se construyera la primera capilla que, de hecho, sería el primer Templo Mariano de toda la Cristiandad. 3- La vinculación de la tradición pilarista con la tradición jacobea (del Santuario de Santiago de Compostela). Por ello, Zaragoza y Compostela, el Pilar y Santiago, han constituido dos ejes fundamentales, en torno a los cuales ha girado durante siglos la espiritualidad de la patria española. Simbolismo del pilar El pilar o columna: la idea de la solidez del edificio-iglesia con la de la firmeza de la columna-confianza en la protección de María. La columna es símbolo del conducto que une el cielo y la tierra, "manifestación de la potencia de Dios en el hombre y la potencia del hombre bajo la influencia de Dios". Es soporte de los sagrado, soporte de la vida cotidiana. María, la puerta del cielo, la escala de Jacob, ha sido la mujer escogida por Dios para venir a nuestro mundo. En ella la tierra y el cielo se han unido en Jesucristo. Las columnas garantizan la solidez del edificio, sea arquitectónico o social. Quebrantarlas es amenazar el edificio entero. La columna es la primera piedra del templo, que se desarrolla a su alrededor; es el eje de la construcción que liga entre si los diferentes niveles. María es también la primera piedra de la Iglesia, el templo de Dios; en torno a ella, lo mismo que los apóstoles reunidos el día de pentecostés, va creciendo el pueblo de Dios; la fe y la esperanza de la Virgen alientan a los cristianos en su esfuerzo por edificar el reino de Dios. Vemos en Ex 13, 21-22, que una columna de fuego por la noche acompañaba al pueblo de Israel peregrino en el desierto, dirigiendo su itinerario. En la Virgen del Pilar el pueblo ve simbolizada "la presencia de Dios, una presencia activa que, guía al pueblo de elegido a través de las emboscadas de la ruta". Liturgia Eucarística del Pilar: Los textos utilizados son: en la primera lectura, 1 Crónicas 15, donde se recuerda a la Virgen simbolizada por el arca de la alianza, la presencia de Dios en medio de su pueblo, a través de María, lo cual es gozo para la Iglesia. La segunda lectura (He 1, 12-14) y el evangelio (Lc. 11, 272-28) nos hablan también de la presencia de la Virgen en la iglesia y de las alabanzas que el pueblo le tributa. El prefacio celebra las maravillas que Dios ha realizado en María, "esperanza de los fieles y gozo de todo nuestro pueblo". Durante la oración colecta se pide por intercesión de la Virgen "fortaleza en la fe, seguridad en la esperanza y constancia en el amor", así como en la oración de las ofrendas, donde se muestra el deseo de "permanecer firmes en la fe". Antífona de entrada: se piensa en la Virgen como "la columna que guiaba y sostenía día y noche al pueblo en el desierto", y en el salmo responsorial se recuerda "el Señor me ha coronado, sobre la columna me ha exaltado". En el aleluya: "afianzó mis pies sobre la roca y me puso en la boca una cántico nuevo". Domina en la liturgia la idea de la presencia de María en la Iglesia y de la firmeza que su intercesión y su devoción procura al pueblo de Dios. El día 12 de octubre de 1492, precisamente cuando las tres carabelas de Cristóbal Colon avistaban las desconocidas tierras de América, al otro lado del Atlántico, los devotos de la Virgen del Pilar cantaban alabanzas a la Madre de Dios en su santuario de Zaragoza, pues ese mismo día, conocido hoy como el Día de la Raza, era ya el día de la Virgen del Pilar. BASILICA DE LA VIRGEN DEL PILAR La Basílica de la Virgen del Pilar es la mas extraordinaria que tiene España como prueba de una antiquísima y profunda devoción por la Santísima Virgen María. Esa gran basílica mariana con sus once cúpulas y sus cuatro campanarios es famosa en el mundo entero, puesto que en el año 40 AD se apareció ahí la Madre de Dios al Apóstol Santiago. La Virgen vino mientras aún vivía en la tierra. Es decir apareció en carne mortal. Desde entonces, a través de los siglos, ha mostrado su protección especial con repetidas gracias, milagros y portentos, ganándose la piedad de los españoles, que le tributan culto con gran devoción. El interior de la Basílica es de una gran belleza y una serena grandiosidad. Toda la traza del templo está acomodada a la idea, siempre defendida por el Cabildo del Pilar, de no mover de su sitio la Sagrada Columna de la Virgen. La Basílica de Nuestra Señora del Pilar es visitada por millares de personas cada día. Son los hijos que vienen a rezarle a su madre quien nunca los abandona. Historia de la Basílica Al principio del siglo XVI, el arzobispo Alonso de Aragón, hijo del rey católico, transformó en estilo gótico la iglesia anterior, erigida en el lugar mismo de la aparición de la Virgen, que quedó así incluida desde entonces dentro del templo; el lugar mas sagrado de esta capilla lo constituía y lo sigue constituyendo el que ocupa la santa columna, su mas preciada reliquia, en la que se asienta la imagen de la Virgen. Por la necesidad que se vio de cobijar a las inmensas muchedumbres de peregrinos y poder atender mejor a los numerosos asistentes en los actos de culto, en 1681 se puso la primera piedra del nuevo templo, donde se incluyó también la santa capilla, conservando intacto el lugar de asentamiento de la columna de la Virgen. En 1872 se concluyeron las diversas capillas y cúpulas, mas tarde se añadirán las cuatro torres, la última se concluyó en 1961. Los sitios de Zaragoza, (1808) durante la guerra de independencia, dieron notoriedad a la devoción de la Virgen del Pilar. Junto a su manto se reunía el pueblo buscando en ella protección y aliento; se le representaba velando el sueño de los soldados y se le nombró: "capitana de la tropa aragonesa". Un siglo mas tarde en 1908, la devoción a la Virgen del Pilar, afianzo su dimensión hispánica con el tributo que se le ofreció de todas las banderas de las naciones hispanoamericanas, que cuelgan actualmente en los muros del Pilar. El Papa Juan Pablo II en 1984, al hacer escala en su viaje a Santo Domingo para iniciar la conmemoración del descubrimiento de América, reconoció a la Virgen del Pilar como "patrona de la hispanidad". No nos podemos olvidar la importancia que tuvo en aumentar la devoción a la Virgen del Pilar, la guerra civil de 1936-1939. Las tres bombas que cayeron sobre el templo no estallaron y muchos vieron en este hecho un signo de la especial protección de la Virgen sobre las tropas nacionalistas. De toda España acudían peregrinos a pie a dar gracias a la Virgen por haberlos librado de los peligros de la guerra. Actividades en el Santuario del Pilar: Misas, confesiones, rezo del Santo Rosario en la capilla de la Virgen, paso de los niños (a la Virgen del Pilar) y museo pilarista.

Prostitution Like the devadasis of Hindu temples, prostitute-priestesses dispensed the grace of the Goddess in ancient Middle-Eastern temples. They were often known as Charites or Graces, since they dealt in the unique combination of beauty and kindness called charis (Latin caritas) that was later translated "charity." Actually it was like Hindu karuna, a combination of mother-love, tenderness, comfort, mystical enlightenment, and sex. Hesiod said the sensual magic of the sacred whores or Horae "mellowed the behavior of men."1 Ishtar, the Great Whore of Babylon, announced, "A prostitute compassionate am I." 2 Mary Magdalene said of her sisters in the profession, "Not only are we compassionate of ourselves, but we are compassionate of all the race of mankind." 3 Ancient harlots often commanded high social status and were revered for their learning. 6 As embodiments of the Queen of Heaven, in Palestine called Qadeshet, the Great Whore, the harlots were honored like queens at centers of learning in Greece and Asia Minor.7 Some even became queens. The empress Theodora, wife of Justinian, began her career as a temple harlot.8 St. Helena, mother of Constantine, was a harlot before she became an empress-saint.9 In an Egyptian story, a priestess of Bubastis demanded all of a man's worldly goods for one night of her love. She said, "I am a hierodule; I am no mean person." 10 Until recently Egypt still had a class of women called ghazye, "sacred whores," who were greatly honored in the time of the Mamelukes and prized as brides when their period of service was ended. Temple prostitutes were revered as healers of the sick. Their very secretions were supposed to have medical virtue. A Sufi proverb still suggests this opinion: "There is healing in a woman's vagina." 12 Even their spittle could perform cures. Jesus's cure of blindness by spittle (Mark 8:23) was copied from a matriarchal tradition. A clay tablet from Nineveh says eye diseases can be cured by a harlot's spittle. 13 Harlots were also sorceresses, prophets, and seers. The Hebrew word zonah means both a prostitute and a prophetess. 14 Holy Mothers designated the promiscuous priestess-shamanesses of Japan, also known as spirit-women. Becoming Brides of God, they entered the shrine to lie with a priest possessed by the god's spirit. 15 Similar customs distinguished the Indian devadasis, human copies of the lascivious Heavenly Nymphs. The profession was popular. Temples of Aphrodite at Eryx, Corinth, Cyprus, and other sites were served by a thousand sacred harlots a piece.16 When Hellenic Greeks reduced wives to the status of servants, the hetaerae or courtesans remained legally and politically equal to men. Roman matrons of the highest aristocracy prostituted themselves in the temple of Juno Sospita when a revelation was needed. 17 Every Babylonian woman prostituted herself in the temple before marriage.18 By Amorite sacred law, "she who was about to marry should sit in fornication seven days by the gate (of the temple)."19 Such laws were supposed to appease the Goddess, who disapproved of monogamy in the era when there was no formal marriage and children didn't know their fathers.20 In Greek myth, the Great Mother forbade the Heavenly Father Zeus to make a monogamous marriage, holding that only her own ancient system of group marriage was honorable.21 The Tantric word for a sacred harlot was Veshya, probable origin of the Goddess's oldest names in Greece and Rome, Hestia or Vesta, the Hearth-mother, served by the Vestal Virgins who were originally harlot-priestesses.22 "Hearth" and "Earth" both arose from the altar of the Saxon Goddess Ertha, or Heartha, the northern Hestia-Vesta. In the matriarchal age, every woman's hearth-fire was her altar.23 The hearth was also the omphalos, feminine hub of the universe, navel-stone of the temple, around which the sacred harlots performed their Dances of Time. Dancing harlots came to be called Hours: Persian houri, Greek horae. Egyptian temple-women also were Ladies of the Hour. Each ruled a certain hour of the night, and protected the solar boat of Ra in the underworld during his passage through her hour. 24 The Dance of the Hours began as a pagan ceremony of the Horae (divine "Whores") who kept the hours of the night by dances, as Christian monks later kept the hours of the day by prayers. The oldest authentic Hebrew folk dance is still called hora after the circle dances of the sacred harlots. The Horae also guarded the gates of heaven, ministered to the souls of the blessed, and turned the heavenly spheres.25 (See Houri.) The Hebrew word hor means a hole, cave, or pit, common synonyms for both a sacred prostitute and the Goddess she served, whose yoni was represented by a hole, cave, pit, or pool of water in the heart of the temple.26 A similar Latin term was puteus, a well or pit, source of the Spanish puta, "whore." Common folk the Romans buried in puticuli, "pits," which like all graves used to stand for the womb of rebirth.27 The common root was Vedic puta, "pure" or "holy," and the Avestan putika, a mystical lake of the waters of birth. 28 "Lady of the Lake" was a title of the Great Goddess throughout Eurasia. In Aramaic, her shrines were Athra qaddisa, "the holy place," literally a "heavenly harlot-place," or genital pit or lake. 29 "To dive into water means to delve into the mystery of Maya, to quest after the ultimate secret of life .... [T]he cosmic waters are at once the immaculate source of all things and dreadful grave." 30 All Asia called water a female element, the source of creation, the arche of Stoic philosophy. To dive into such water was a symbol of sexual intercourse. Communing in this way with a holy whore, man could realize the spiritual enlightenment called horasis. This word appears in the New Testament (Acts 2:17), misleadingly translated "visions." 31 A Semitic clan, the Horites of Genesis 36, traced their descent from the Great Goddess as "Hora." 32 The Jews had cult prostitutes in the time of King Josiah, when they lived next to the temple and wove hangings for the sacred grove (2 Kings 23:7). Modern translations of the Bible call them "sodomites," but the original wording meant holy harlots. 33 Such holy harlots were often "brides of God," set apart to give birth to Sons of God, i.e., prophets and sometimes sacrificial victims. 34 Holy whores were called "virgins" because they remained unmarried (see Virgin Birth). Like medieval nuns, they took veils as a badge of their office. Ishtar-Asherah-Mari-Anath was not only the Great Whore but also the Great Virgin (kadesha, holy one). Her Greek name was Athene, also described as a "virgin" (Parthenia); but Athene's temple, the Parthenon, was served by promiscuous hierodules like all other shrines of the Goddess. Later myths rationalized the perpetual "virginity" of lascivious fertility-goddesses by periodic hymen-renewing ceremonies such as sea baptism, annual bathing in sacred springs, etc. The virginity of Great Mother Hera was annually restored by a dip in the spring of Canathos at Nauplia. Pausanias said the myth was based on a rite of bathing the Goddess's image.35 Because whores occupied a significant position in paganism, Christians vilified their profession. Churchmen didn't want to stamp out prostitution altogether, only amputate its spiritual meanings. St. John Chrysostom earned high praise from the Patriarch of Constantinople for robbing temple prostitutes of "the honors paid to them." 36 The triad of heavenly Horae were mythically virginized as three maiden saints martyred together, Agape, Chionia, and Irene (Love-feast, She of Chios, and Peace). 37 Real horae were relegated to hora-houses, no longer temples. The traditional red light of the whorehouse descended from the houses of Roman venerii who displayed the sign of an erect phallus, painted blood red. 38 Medieval Germanic law forbade a man to build a horgr, or to call his house a horgr, on pain of forfeiting every penny he owned; because horgr meant a pagan shrine, a house of "holy whores" where priestesses carried on the old religion. Such place names as Horgsholt in Iceland still identify ancient shrines. 39 In the year l 000 A.D. the Icelanders agreed to become Christian in name at least, and to be baptized; but all who wished were still legally permitted to celebrate the rites of their ancestors in private houses called horgr, for a while, until the church rescinded its promises of tolerance. 40 In earlier centuries, the horgr seems to have been a mons veneris or omphalos in a sacred grove. 41 Sometimes the alternate word hus (house) carried the same sense of "a place of worship," because every matriarch once worshipped the Goddess of her own hearth, which she could share with more than one hus-band. Hence the word hussy, Lady of the House, by Christian definition a promiscuous woman.42 Promiscuity was appreciated, rather than deplored, by medieval minnesingers who worshipped the Goddess under her new name of Minne, "Love." They objected to commercialized prostitution as a degradation of their deity: "Love, the queen of all hearts, the freeborn, the one and only, is put up for public sale! What a shameful tribute is this that our mastery has required of her! We cultivate Love with embittered minds, with lies, and with deceit, and then expect from her joy of body and heart; but instead, she bears only pain, corruption, evil fruit, and blight-as her soil was sown." 43 Theologians however accepted commercial prostitution as "a lawful immorality," in St. Thomas Aquinas's self-contradictory phrase. Aquinas said prostitution was necessary to prevent men from sodomizing each other: ''Take away prostitutes from the world," he said, "and you will fill it with sodomy."44 Prostitution enabled man to look upon promiscuous women as depraved, though their equally promiscuous clients were seen as helpless victims of compulsion. There was no recognition of the truth, that most prostitutes acted under a more telling compulsion than any man's sexuality: the need to earn wherewithal to keep alive. It was not an easy living. At best the prostitute was forced to make herself a stranger's abject servant. At worst, she could become his tormented victim.45 Certain anticlerical writers maintained that prostitutes should be respected for their willingness to be kind. Lorenzo Valla's 15th-century De Voluptate called for a return to ancient customs, echoing Horace's Omnia voluptas bona est. Valla wrote: "Whores and prostitutes deserve more from the human race than do nuns with their chastity and virginity!" 46 Of course, such sentiments did not prevail. Two centuries later, English apprentices celebrated each Shrove Tuesday by breaking into whorehouses and beating the inmates. It also became customary in England for men to "punish" the whores they patronized by hamstringing: cutting the sinews of the legs to make the woman a permanent cripple.47 One might be reminded of the Chinese custom of crippling courtesans by footbinding. God punished the whores in hell even more severely than men punished them on earth, according to God's spokesmen, whose asceticism engendered sexual fantasies of astonishing violence.48 Monkish deprivations and repressions led to secret envy and fierce hatred of the carnal folk who might be suspected of enjoying sexual activity.49  The hatred poured out in a thousand nasty fantasies of hell. Abbe François Arnoux, canon of Riez in 1622, provides an example: And the light women, these shall have in their arms a dragon most cruel, flaming with fire ... who shall bind and enchain their feet and their legs with his serpent tail and shall clasp their whole body with his cruel talons, who shall put his beslabbered and reeking mouth upon theirs, breathing therein flames of fire and sulphur and poison and venom, who with his nose, glandered and hideous, shall breathe into theirs a breath most stinking and venomous ... this dragon shall make them suffer a thousand agonies, a thousand colics and bitter twistings of the belly, and all the damned shall howl, and the devils with them, "See the wanton! see the strumpet! Let her be tortured indeed! To it, to it, ye devils! To it, ye demons! To it, ye hellish furies! See the harlot! See the trull! Hurl ye upon this whore and wreak upon her all the torments ye can!" 50 On the wall of the women's section of the Church of St. John the Baptist in Kastoria, a painting showed God's punishment of a whore. Bound in hell, the woman had her legs stretched apart by two demons, while a third demon plunged red-hot irons into her vagina. Next to the woman punished for being sexually available, another woman labeled the Vain Coquette was similarly punished for not being sexually available. 51 Women attending this church might well be excused for thinking they were damned if they did and damned if they didn't. Churchmen did not distinguish between a professional prostitute and a woman in love with a lover. Both were "whores." The whole point of patriarchal morality was that women must not have the right to pick and choose men. For a woman to fall passionately in love was a tragedy under the medieval church: to pay for a few stolen hours of love, both she and her lover were doomed to an eternity of suffering. 52 The point was illustrated by Grunewald's painting The Damnation of Lovers, showing a sinful pair as emaciated corpses living in hell, with worms burrowing through their flesh, the woman crowned with a coiled serpent, her genitals gnawed by a toad. According to a 15th-century illustration for St. Augustine's De Civitate Dei, lovers would be bound together on spits in hell and roasted over coals fanned by devils. 53 With western religion envisioning such grisly punishments for sexual enjoyment, it is hardly surprising to find western civilization as a whole seized by a sick compulsion to destroy all forms of pleasure. 54 Even in the Christian heaven however, whores had their special protectors, modeled on pagan Roman harlot-goddesses like Venus and Meretrix. Official Catholic patrons of whores were St. Aphra, St. Aphrodite, and St. Maudline (Magdalen), simple canonizations of former titles of the Goddess. 55 Chief protectress of whores was the virgin Mary. In Antwerp up to the present century, prostitutes spent certain annual feast days marching in procession to the churches, to dedicate candles to the Holy Virgin whom they called their own special deity. 56 An oft-told tale of the Middle Ages said when a nun decided to run away from her convent, to live as a prostitute for a few days, Mary assumed the errant nun's appearance and took her place in the convent, so she wouldn't be missed and pursued. 57 A German variant of the story said the nun, Beatrix, left the convent to live with her heathen lover for 15 years. When she returned, she found that Mary had served as her stand-in all the while. 58 Medieval brothels were not always clearly distinguished from convents. A trace of the pagan collegia of priestesses still clung to both institutions. Early "double convents," with men and women united in one community, sometimes housed consecrated prostitutes. Several popes maintained "holy brothels" in Rome; Queen Joanna of Naples founded a religious house of prostitutes called The Abbey in the papal city of Avignon. In Victorian times, it was still a common custom to call the madam of a whorehouse "the abbess," though the historical precedent was forgotten. 59 See Mary Magdalene. Outside the Judea-Christian tradition, prostitution often became a fully legitimate lifestyle. Black Africans never fully accepted missionaries' views on the matter. White men's laws deprived African women of their property and their monopoly of farming, trading, and crafts by which they supported their children. African women suffered a devastating loss of self-respect, for in their society a woman without her own income was regarded with contempt. On finding that white men would pay for their sexual favors, many African women took up prostitution as their last remaining chance to make an honest living. Africans still regard a successful prostitute as a usefully employed businesswoman rather than a criminaJ.60 By contrast, Christian society seldom offered women any formal opportunity to take up prostitution as a career, but half-deliberately looked the other way as many hundreds of young girls "fell" into it. Eighteenth-century London swarmed with female children struggling to keep themselves alive by prostitution, according to a contemporary pamphlet denouncing "little Creatures piled in Heaps upon one another, sleeping in the public streets, in the most rigorous seasons, and some of them whose Heads will hardly reach above the Waistband of a Man's Breeches, found to be quick with Child, and become burdensome to the Parish." Far from extending sympathy to these little girls, the pamphleteer called them wicked whores, "a most enormous Sin to lay Snares for the Unwary, and to be the Means of ruining both Souls and Bodies of so many innocent young Gentlemen." 61 According to the terminology of the time, a "wench" was a child of either sex. Dryden's description of a gentleman as one who "eats, drinks, and wenches abundantly" apparently meant a man who picked up homeless male or female children in the streets to service his sexual idiosyncrasies. Later, "wench" came to mean only a lower-class female, a servant or peasant available for a gentleman's sexual use.62 By the 19th century, thousands of girls under the age of 14 were listed on English police registers as "common prostitutes." London in 1860 had at least 500 registered prostitutes under the age of 13, and 1500 more under the age of 16. Victorian gentlemen had a taste for raping child virgins, who commanded the highest prices in whorehouses. Experienced child whores were taught to imitate the cries and struggles of a newly deflowered victim, and to insert leeches or broken glass into their vaginas to produce a convincing flow of blood.63 Josephine Butler's investigations of the English system of prostitution led to legislation to raise the "age of consent" to 14; still, large numbers of younger girls were captured and immured in brothels. "The law was lax on the matter of abduction, and the punishment for trafficking in girls was derisory." Male authorities took an interest in prostitution only after they clearly understood its connection with rampant venereal disease. Legal regulation of brothels was instituted then; but this didn't mean closing them. It meant subjecting them to medical inspections, so they would be safe for male patrons.64 Whores were not considered full-fledged human beings. The 18th-century term for a whore was "a fleshy convenience." 65 The word "convenience" also meant an outhouse. One might say that from the revered sacred harlot of antiquity to this was a long road backward. Marginal note: As Mother of Harlots, Ishtar was called the Great Goddess HAR. Her high priestess the Harine was spiritual ruler of "the city of Ishtar." 4 HAR was a cognate of the Persian houri and the Greek Hora, also the origin of "harem," which used to mean a Temple of Women, or a sanctuary.5 A similar meaning was once attached to seraglio, from Semitic serai, a shrine of queens. Alma Mater "Soul-Mother," a Roman teaching priestess, especially one empowered to give instruction in the sexual Mysteries. (See Cowrie). The name was based on Al-Mah, a Middle-Eastern name of the Moongoddess, also a title of her temple women, almah- the same word that described the virgin Mary in the Hebrew versions of the Gospels.1 The priestess called alma mater bore a relationship to the male initiate similar to that of the Tantric Shakti. Angels The earliest angels were heavenly nymphs, like Hindu apsaras, who dispensed sensual bliss to the blessed ones. Vikings called them Valkyries. Greeks called them Horae. Persians called them Houris, or Peris (fairies). A guardian angel was a personal Shakti who watched over a man and took him into her ecstatic embrace at the moment of death. Hindu angels were created primarily for lovemaking. They had no menstruation, pregnancy, birth, or nursing, though they were mothers. Each child appeared miraculously on its mother's knee at the age of five years. Apsaras could copulate endlessly with gods without any emission of fluids or loss of energy. Such a being was "the perfect dispenser of sensual delight and amorous bliss on a divine scale."1 Like the queen of the Holy Grail palace in bardic romance, the angel was a "Dispenser of Joy." (See Grail, Holy.) There were earthy angels too, the dakinis, "Skywalkers." Tantric writings said they lived in the Palace of Lotus Light. They were sometimes called prostitutes' daughters, or yoginis, i.e., yogapriestesses. 2 Although such angels seemed to be every man's wish fulfillment, patriarchal religions denied the sexuality of angels. Moslems rejected the Houris (heavenly "whores"), and insisted the angels are without carnal desires. 3 Yet this contradicted the teaching of the Koran, that after death every hero would receive beautiful girls as heavenly companions.4 European Christianity consigned the formerly divine Horae to Fairyland, the earthly paradise distinguished from the celestial one. The place was called locus voluptatis terrestis, the Terrestrial Place of Pleasure, or pratum felicitatus, the Paradise of Joy.5 Angels were often confused with seraphs and cherubs. The former were six-winged fiery flying serpents, the lightning-spirits of Chaldean myth. The latter were Semitic kerubh, from Shehan mu-karrib, "priests of the moon"; sometimes they could take the form of birds. Angels accompanying the Hindu Great Goddess were able to fly on the wings of garuda birds.6 Biblical angels were "sons of God" who came to earth to beget children on mortal women (Genesis 6:4). Later these were called demons, or incubi, or "fallen" angels. The Book of Enoch blamed women for the angels' fall. Women had "led astray the angels of heaven." 7 In the Magic Papryi, the words angel, spirit, god, and demon were interchangeable.8 When St. Paul said women's heads must be covered in church "because of the angels" (1 Corinthians 11:10), he meant the daemones (demons) supposed to be attracted to women's hair. The Greeks thought each person had an individual guardian angel or daemon which could appear in animal form, and under Christianity evolved into the "familiar spirit." There were no really well-defined distinctions between angels, demons, familiars, fairies, elves, saints, genii, ancestral ghosts, or pagan gods.9 Among supernatural beings one might always find many hazy areas of overlapping identities, even "good" or "evil" qualities being blurred. A Gallup poll showed in 1978 that over half of all Americans still believe in angels. 10   Lupa Sacred She-Wolf of Roman legend, nurse of the foundling twins Romulus and Remus. Lupa' s temple harlots were lupae, sometimes called Queens (or high priestesses) in outlying towns of the empire. Lupa' s greatest festival was the annual Lupercalia, celebrated in the Grotto of the She-Wolf, with orgiastic rites to insure the year's fertility. After participating in the ceremony, naked youths traveled throughout Palatine towns to "purify" them.1 Perhaps this was why, after Lupa' s festival was adopted by the Christian church, it was renamed the Feast of the Purification of the Virgin.2 See Dog; Werewolf. Bitch This became a naughty word in Christian Europe because it was one of the most sacred titles of the Goddess, Artemis-Diana, leader of the Scythian alani or "hunting dogs." The Bitch-goddess of antiquity was known in all Indo-European cultures, beginning with the Great Bitch Sarama who led the Vedic dogs of death. The Old English word for a hunting dog, bawd, also became a naughty word because it applied to the divine Huntress's promiscuous priestesses as well as her dogs. 1 Harlots and "bitches" were identified in the ancient Roman cult of the Goddess Lupa, the Wolf Bitch, whose priestesses the lupae gave their name to prostitutes in general.2 Earthly representatives of the Wolf Bitch ruled the Roman town of Ira Flavia in Spain, as a queen or series of queens named Lupa.3 In Christian terms, "son of a bitch" was considered insulting not because it meant a dog, but because it meant a devil-that is, a spiritual son of the pagan Goddess. Sarama Vedic bitch-goddess, mother of the brindled Dogs of Yama, who were westernized first as the Celtic Hounds of Annwn and then as the Christian Hounds of Hell. 1 Sarama was the eastern form of the Huntress, known in classical mythology as Artemis, Diana, or Hecate. (See Dog.) Like other Huntress-figures she symbolized the deathdealing function of the Goddess who implacably hunted down all whose time of dissolution had come, according to the cycles of karma. Artemis Amazonian Moon-goddess, worshipped at Ephesus under the Latin name of Diana or "Goddess-Anna." Like the Hindu Goddess Saranyu who gave birth to all animals, she was called Mother of Creatures. Her image at Ephesus had a whole torso covered with breasts, to show that she nurtured all living things. Yet she was also the Huntress, killer of the very creatures she brought forth.1 In Sparta her name was given as Artamis, "Cutter," or "Butcher." 2 Artemis's myths extend back to Neolithic sacrificial customs. At Taurus her holy women, under their high priestess lphigeneia, sacrificed all men who landed on their shores, nailing the head of each victim to a cross.3 At Hierapolis, the Goddess's victims were hung on artificial trees in her temple. In Attica, Artemis was ritually propitiated with drops of blood drawn from a man's neck by a sword, a symbolic remnant of former beheadings. Human victims were later replaced by bulls, hence the Goddess's title Tauropolos, "bull-slayer." 4 Her Huntress aspect was another form of the destroying Crone or waning moon. Like Hecate, she led the nocturnal hunt; her priestesses wore the masks of hunting dogs. Alani, "hunting dogs," was the Greek name for Scythians who revered Artemis. The mythological hunting dogs who tore the Horned God Actaeon to pieces were really Artemis's sacred bitches. Classic mythographers pretended that Actaeon committed the sin of seeing the chaste virgin Goddess in her bath, and she condemned him out of offended modesty. Actually, the bath, the nakedness, and the tearing to pieces of the sacred king were all part of the drama. In barbarian Germany, the Goddess's ritual bath could be witnessed only by "men doomed to die." 5 Actaeon's deerskin and antlers marked him as the pre-Hellenic stag king, reigning over the sacred hunt for half a Great Year before he was torn to pieces and replaced by his tanist (co-king). In the first century A.D., Artemis's priestesses still pursued and killed a man dressed as a stag on the Goddess's mountain.6 Her groves became the "deer-gardens" (German Tiergarten, Swedish Djurgarden), once the scene of venison feasts. One of Artemis's most popular animal incarnations was the Great She-Bear, Ursa Major, ruler of the stars and protectress of the axis mundi, Pole of the World, marked in heaven by the Pole Star at the center of the small circle described by the constellation Ursa Major. Helvetian tribes in the neighborhood of Berne worshipped her as the She-Bear, which is still the heraldic symbol of Berne. The city's very name means "She-Bear." 7 Sometimes the Helvetians called her Artio, shortened to Art by Celtic peoples who coupled her with the bear-king Arthur. As Artio's Lord of the Hunt, the medieval god of witches came to be known as "Robin son of Art." According to the Irish, Art meant "God," but its earlier connotation was "Goddess" -specifically the Bear-Goddess.8 She was also canonized as a Christian saint, Ursula, derived from her Saxon name of Ursel, the She-Bear. There was a rather sophisticated astronomical reason for worshipping the heavenly She-Bear who followed her track around the Pole Star, year by year. It was probably discovered first in the far east. "The months and seasons are determined by the revolution of Ursa Major. The tail of the constellation pointing to the east at nightfall announces the arrival of spring, pointing to the south the arrival of summer, pointing to the west the arrival of autumn, and pointing to the north the arrival of winter. ... The Great Bear occupies a prominent position in the Taoist heavens as the aerial throne of the supreme deity." This deity in Taoist tradition is the Queen of Heaven, Holy Mother Ma Tsu P'o, with characteristics similar to those of Artemis. She protects seafarers and governs the weather; she is called a virgin, and Matron of the Measure; she is a Mother of Mercy who has been compared to the virgin Mary and to the Buddhist Goddess Maritchi.9 The axis mundi was often associated with male gods, as either a Great Serpent or a World Tree more or less recognized as a phallic symbol. Similarly the Little Bear within the circle of the Great Bear was pictured by the Greeks as Areas, her son (see Callisto). Yet among the oldest traditions may be found hints that this world-supporting tree or pole was female. Even as Yggdrasil, the World Tree of the Vikings, it showed many parallels with birth-giving, fruit- or milkproducing mother trees of the Near East, under its older name of Mjotvidr or Mutvidr, "Mother-Tree." Sometimes it was Mead-Tree, like "the milk-giving tree of the Finno-Ugric peoples, a symbol which must go back ultimately to Mesopotamia, and be of great antiquity." It was said that "the tree is the source of unborn souls," which would give birth to the new primal woman, Life (Lif) in the new universe after the present cycle came to an end. Its fruit could be given to women in childbirth "that what is within may pass out." The spring at the tree's root was a fountain of wisdom or of the life-giving fluid aurr, which may be likened to the "wise blood" of the Mother-that much mythologized feminine lifesource likened to the Kula nectar in the uterine spring of Kundalini, as if the maternal tree upholding the universe were the Mother's spine with its many chakras.10 See Menstrual Blood. "Many-breasted" Artemis was always a patroness of nurture, fertility, and birth. Male gods turned against these attributes in opposing the cult of the Goddess. Her own twin brother and sometime consort Apollo made birth illegal on his sacred isle of Delos; pregnant women had to be removed from the island lest they offend the god by giving birth there.11 Christians continued to vilify Artemis. Tatian said, "Artemis is a poisoner; Apollo performs cures." 12 The Gospels demanded destruction of Artemis's Ephesian temple (Acts 19:27). St. John Chrysostom preached against this temple in 406 A.D. Soon afterward, it was looted and burned. The patriarch of Constantinople praised Chrysostom's zeal: "In Ephesus he stripped the treasury of Artemis; in Phrygia, he left without sons her whom they called the Mother of the Gods." 13 See Diana. Marginal note:  Ursa Major "Great Bear," colloquially called the Big Dipper, a circumpolar constellation with seven bright stars including the "north pole pointers." Callisto "Fairest One," a title of Artemis as totemic She-Bear and mother of Areas, the Little Bear. Calliste was an old name for Artemis's sacred island Thera (She-Beast). Hellenic writers said the Attic rites of Artemis involved young girls dressed as the She-bear, which gave rise to the myth of Callisto, a nymph who lost her virginity to Zeus and gave birth to the bear-child. They were placed in heaven as Ursa Major and Ursa Minor.1 Of course the nymph was the virgin aspect of the Goddess herself. Alani "Hunting dogs," Greek name for the Scythian tribes who worshipped Artemis as their Divine Huntress. The name Alan still carried the original Greek meaning of a hunting dog when it became popular among the Scots during the Middle Ages. Artemis was often called the Great Bitch, and her hunting priestesses were the "sacred bitches" who chased, killed, and consumed boar-gods and stag-gods like Phorcis or Actaeon. Thus, to Christians, "son of a bitch" meant a devil worshipper-that is, a pagan devotee of the Goddess. See Dog. Maera Black bitch-totem of Hecate, a form assumed by her Trojan incarnation, Queen Hecuba, when she was captured by Odysseus. The cause of his long wandering exile apparently was the curse Hecuba-Maera laid on him. Some said she was killed and buried in "The Bitch's Tomb." Others said she scared away her enemies with her spells and curses and ran free. She was an animal version of the fatal Crone-goddess Moera, symbolized by the Lesser Dog Star whose rising announced human sacrifices in Attica. One of her victims was a king whose daughter Odysseus married, "and whose fate he will therefore have shared in the original myth." 1 Similar sacrifices were still offered to the Death - goddess and Wolf-mother Maerin in her temple at Trondheim as late as the 11th century A.D. 2    Diana "Queen of Heaven," Roman name for the Triple Goddess as (1) Lunar Virgin, (2) Mother of Creatures, and (3) the Huntress (Destroyer). Her Greek name was Artemis. Her major pilgrimage centers were Ephesus and Nemi, the Sacred Grove. She was Dione, Diana Nemorensis, or Nemetona, Goddess of the Moon-grove. In her sanctuaries, sacred kings periodically engaged in combat, the loser dying as the god Hippolytus, the winner invested as the Goddess's new favorite, Virbius. See Hippolytus, Saint. As Diana Egeria, patroness of childbirth, nursing, and healing, the Goddess made Nemi' s holy spring the Lourdes of pagan Rome.1 The legendary King Numa was said to have derived all his wisdom from a sacred marriage with her. Diana's cult was so widespread in the pagan world that early Christians viewed her as their major rival, which is why she later became "Queen of Witches." The Gospels commanded total destruction of all temples of Diana, the Great Goddess worshipped by "Asia and all the world" (Acts 19:27). Roman towns all over Europe habitually called the local mother goddess Diana, as later Christian towns were to call her Madonna. Fortunatus said Diana was the Goddess worshipped at Vernemeton, "which in the Gaulish language means the Great Shrine." In the 5th century A.D., the Gauls regarded her as their supreme deity. Christians spoke slightingly of their pagan custom of adoring the spirit of Diana in a cut branch or a log of wood.2 Gozbert, a 7th-century Frankish chieftain, doubted the claims of a Christian missionary on the ground that the Christian God was "no better than our own Diana.''3 At Ephesus, the Goddess was called Mother of Animals, Lady of Wild Creatures, and Many-Breasted Artemis, shown with her entire torso covered with breasts to nourish the world's creatures.4 In the 4th century A.D., the church took over this shrine and re-dedicated it to the virgin Mary. 5 One of the earliest churches devoted to "Our Lady" existed at Ephesus in 431; but most of the people believed the Lady was Diana, not Mary. In 432 the Council of Ephesus tried to eliminate worship of the pagan Goddess, but the bishops were besieged by crowds demanding, "Give us our Diana of the Ephesians!"6 An excuse for converting Diana's temples into Mary's churches was provided by a made-to-order legend that Mary lived at Ephesus in her old age. Her tomb was located there, and some Christians even pointed out the house in which she had lived. 7 But sometimes she was identified with the sinister Widow of Ephesus, a Crone aspect of the Goddess showing some primitive features. Petronius's version of the myth said the Widow hung her husband's dead body on one of the three crosses in front of Diana's temple, replacing the body of a previously crucified thief. Then she lay with her new lover at the foot of the cross. 8 The parallel between this image and that of the triple Mary at the foot of Jesus's cross was too  close for comfort, especially since Diana herself was assimilated to the Christian myth as Mary's mother, or elder self, the "Grandmother of God" under the name of either Anna (Hannah) or Di-anna (Dinah).9 Gnostic Christians called their Wisdom-goddess Sophia the same Grandmother of God, and frequently identified her with Diana of Ephesus. When Diana's temple was finally pulled down, as the Gospels ordered, its magnificent porphyry pillars were carried to Constantinople and built into the church of Holy Sophia. 10 The magic of Ephesus was remembered through the Middle Ages. A writer said in 1725: "It is recorded in divers authors that in the image of Diana, which was worshipped at Ephesus, there were certain obscure words or sentences ... written upon the feet, girdle and crown of the said Diana: the which, if a man did use, having written them out, and carrying them about him, he should have good luck in all his businesses." 11 Some Christians even remembered that Diana was once the triple deity who ruled the world. A 14th-century poem attributed to the Bishop of Meaux said Diana was an old name for the Trinity. 12 Officers of the Inquisition however regarded Diana as the "Goddess of the heathen" with whom witches made their aerial night journeys-or thought they did. 13 The worship of Diana was denounced wherever it was found, even when the worshippers were members of the clergy. In the 14th century, a bishop found the monks of Frithelstock Priory worshipping a statue of "the unchaste Diana" at an altar in the woods, and made them destroy it. 14 The notorious inquisitor Torquemada declared bluntly that Diana is the devil. 15 Devil or not, Diana ruled the wild forests of Europe through the medieval period. As patron of the forest of Ardennes she was Dea Arduenna; as patron of the Black Forest she was Dea Abnoba. 16 Serbians, Czechs, and Poles knew her as the woodland Moongoddess Diiwica, Devana, or Dziewona.17 She remained the Goddess of wild woodlands and hunting, all the way up to the 18th century in England. Dianic rites were celebrated even in church, despite objections from the clergy. A minister wrote against the traditional parade of a stag's head into St. Paul's Cathedral in London: "bringing in procession into the church the head of a deer, fixed on the top of a long spear or pole, with the whole company blowing Hunters Horns in a sort of hideous manner; and with this rude pomp they go up to the High Altar, and offer it there. You would think them all the mad Votaries of Diana." 18 Horsel Teutonic Moon-goddess, Venus of the Horselberg; also called Ursel or Ercel. Her many lovers included Tännhauser in Germany and Thomas Rhymer (Thomas of Ercel's Down) in England. According to the Thuringian Chronicle, she appeared as a fiery trinity in 1398, as "three great fires in the air" descending to rest in the Horselberg.1 Eventually the Goddess Horsel was canonized as the apocryphal St. Ursula, with her "eleven thousand virgins" -transformations of the Moon-mother and her daughter stars. Ursula, Saint Christianized form of the Saxon Goddess Ursel, or Horsel, the "Ercel" of Thomas Rhymer's Erceldoune, and the Venus of the Horselberg-Venusberg. Ursel means "She-Bear," the title of Artemis Calliste, the same as the Helvetian Goddess Artio, in the guise of Ursa Major, the Great Bear (Big Dipper), whose constellation circles the pole star without disappearing into the sea. The ancients said Artemis the She-Bear ruled all the stars until Zeus usurped her place.1 The mythical St. Ursula was accompanied by eleven thousand virgins, a common pagan image of the Moon-goddess accompanied by her children, the stars. One of the Goddess's foremost shrines was Cologne, where "Ursel'' was converted into a Christian heroine to account for the reverence paid to her by the local people. The tale on which Ursula's canonization was based was first invented about the 9th century A.D.; then, "During the 12th century this pious romance was preposterously elaborated through the mistakes of imaginative visionaries; a public burial-ground uncovered at Cologne was taken to be the grave of the martyrs, false relics came into circulation and forged epitaphs of non-existent persons were produced."2 The churchmen claimed that St. Ursula was a Breton princess betrothed to Conon, prince of England, in the 5th century A.D. Prior to her marriage, she took her eleven thousand virgins on a pilgrimage. While passing through Cologne, they were attacked and slaughtered by the Huns, at the instigation of two Roman generals who feared the Christian ladies' exemplary piety would convert all the northern barbarians to Christ.3 This fable was intended to Christianize the lunar bear-goddess worshipped at Cologne, the same who was Artio, the Helvetian "Mother of Animals," with another cult center at Berne ("She-Bear"), where her portrait still appears on the Bernese coat of arms.4 Ursel and Artio were alternate names of the triple Artemis who took the "bear-king" Arthur to paradise. The Greeks said Artemis Calliste, " Fairest One," was associated with both the moon and the constellation of the Great Bear. In Britain, Ursa Major was often called "Mistress Ursula," at fust a title of ~he Goddess, later transferred to the saint. 5 Artemis the She-Bear was so widely recognized as the Mother of Animals that the island once sacred to her, Callista, is still called Thera, "She-Beast."6 Arcadians traced their descent from her son Areas, the Little Bear (Ursa Minor), a bear-god like the Celtic Arthur. Hellenic mythographers pretended that Areas's mother was a mere nymph, Calliste, who was punished for losing her virginity by receiving the form of a bear, along with her child; but Artemis took pity on them and placed them in the stars as Ursa Major and Ursa Minor. This version of the myth was invented "to account for the traditional connection between Artemis and the Great Bear." 7 The Christian version was invented for different reasons, but with the same ultimate aim: to mortalize the Goddess. Some memory of Ursula the Moon-goddess seems to haunt the foundation of the Ursuline order of nuns, by St. Angela Merici in 1506. Catholic authorities now claim the Ursulines were the oldest order of teaching nuns. But most convents were centers oflearning for women until the church forbade women's education in the 13th century.8 The Ursulines were perhaps the only order of teaching nuns who remained obedient to the papacy, and so were permitted to continue. Yet the Ursulines began under a cloud of suspicion. Angela Merici was a native of Brescia, which Pope Calixtus III described as a hotbed of witches.9 Angela's first group of sisters numbered exactly 28, the lunar number. They made their first devotion in a church dedicated to another mythical saint who was only another transformation of the Goddess, St. Afra or Aphra (Aphrodite). 10 Angela was not allowed to establish her holy society of teachers until forty years had pass~d since her original vision, which she received not in a church but in an open field under the moon. She and her women had no religious habit, no vows, no communal life. They went to their pupils' homes to teach, like itinerant governesses. The church was not interested in Angela until she underwent "popular" canonization in her home territory. Two centuries later, the church decided to take advantage of the popularity of her cult by declaring her Blessed. Finally in 1807 she was canonized by Pope Pius VII. 11 But she is still almost as vague and dim as the Ursuline lunar She-Bear that the people of Brescia once worshipped. A 20thcentury Catholic scholar mentioned her with one of those curious slips of the pen so common among patriarchal writers; he said the Ursuline order was founded by "Bishop Angela of Brescia." 12 Karuna Tantric term for the basic quality of mother-love, directly experienced in infancy and ramified in adulthood to embrace all forms of love: touching, tenderness, compassion, sensual enjoyment, and eroticism. Many centuries before Freudian psychology recognized "infantile sexuality," Tantric sages called karuna the essence of religion: a gut feeling of loving-kindness, as opposed to the often cruel or useless verbalizing of theological principles.1 It was understood that karuna must be learned through physical and sexual contact comfort, by adults and children alike. Thus the identity of infantile, sexual, warmly loving, and religious behavior patterns was perceived long ago and is just now being rediscovered by western civilization. The ancients well knew the experience of being in love recapitulates the mother-child relationship in its intimate physical attachment, trust, and dependence. Recognition of one particular other as a love object surely evolved from the instinctive mechanism that binds together individual mothers and offspring. It has been shown even in the animal realm that adequate sexual functioning in adulthood depends on satisfactory relations with the mother in infancy.2 In ancient times the Goddess's sacred whores were special teachers of karuna, which may have been the root of modern Italian carogna, "whore." Pagan Rome gave the Great Goddess the title of Mater Cara, "Mother Beloved." 3 She combined all the qualities of sexuality, motherhood, marital bliss, friendship, generosity and mercy, or caritas, which the Christian church later purged of its sensual implications and transformed into "charity," the giving of money to earn points in the after-life. The Greek version of karuna was embodied in the Charites or Graces, the naked Triple Goddess, whose quality of "grace" was also altered in the Christian context. In Babylon, the Great Mother under the name of Ishtar was also the Great Whore and the lover of all men, expressing karuna in her self-description, "A prostitute compassionate am I." 4 The Christian derivative of Mari-Ishtar was Mary Magdalene, the sacred harlot who said harlots are "compassionate of all the race of mankind." 5 Gnostic Gospels mentioned Mary Magdalene as the original female pope, embodying the true Christian spirit kept secret from male apostles, while it passed directly from Jesus through his surpassing love for Mary.6 Significantly, Christian iconographers often confused Mary the harlot and Mary the mother. See Prostitution Motherhood, sensual satisfactions, and kindly feelings were associated with the spirit of the Goddess under all her names, and especially with women as her earthly representatives. The integrated idea of karuna with all its ramifications has virtually disappeared from modern western society, where it is even difficult to explain its older meanings. Yet "those modes of perceiving the world and organizing behavior which are more distinctly 'female' can't be thought of as having sprung into being in the context of the world we now inhabit. ... We must think in terms of patterns of behaving that developed over untold centuries, and which were keyed to survival of the human group in the primitive environment. Such a way of being would have been predicated upon powerful social bonds, 'bonds of love,' which would serve to keep otherwise more vulnerable individuals in close proximity to protectors." Every individual was to some extent in need of protectors: "It may be that we feel loneliness to be so potentially annihilating because, to the lone human-and above all, the lone human infant or child-being alone was death." 7 Western culture began to lose sight of the close relationship between sensuality and loving-kindness when its theology followed St. Augustine to his conclusion that every child is born tainted with sin because of its necessarily sexual conception. 8 Nearly all manifestations of love fell under theological suspicion because nearly all involved the feminine principle in some way. (See Romance.) "Men's sexual drive was unacceptable to them and so it was projected onto women. It was women whose lust was said to be insatiable .... [V]iewing woman as seductress and temptress is still evident, as can be seen by the fact that prostitutes, but seldom their customers, are arraigned, and the fact that the rape victim is often seen as having 'asked for' her attack by dressing or behaving seductively."9 In a society that lacks any coherent articulation of the concept of karuna, women as mothers, lovers, and caretakers "learn early that they should be ashamed of the very set of qualities which are particularly theirs. Ironically, at the same time, they are constantly threatened by the prospect that if they are not affectionate enough and as close and loving to others as they ought to be, they will have failed in their own and others' eyes." The result is "a noxious social climate which fosters too little feeling in men and too much in women." 10 Loss of this all-important concept may create social evils of the most pervasive sort. "Male public culture gets caught up with machines and puts emphasis on things that are not alive. The decisionmaking of males in power tends to happen in a vacuum with little reference to the needs of life. Paradoxically, the public leaders who are supposed to help us deny death become increasingly oblivious to life and show increasing contempt for it. We have a civilization in which males in high places imitate a male god in heaven-both think themselves above the petty concerns of simple nurture and delight in generative life." 11 Kauri  Pre-Vedic name of the Goddess as dispenser of karuna. Kauri was sometimes translated "Brilliant One," a name for the Goddess's virgin aspect: she who gave their "Power" (Shakti) to the gods.1 Kauri was also a name for the vulva (yoni), descriptive of the cowrie shell accepted  all over the world as a symbol of the female genital and its curative and generative properties. Kwai-Yin / Kuan-Yin Eponymous Great Mother of China, known as the Lady Who Brings Children; embodiment of the yin principle, as Kali embodied the yoni principle in India. Kwai-Yin perpetually contemplated the Golden Vial of her own womb, which produced the entire world while her consort Shang-te (Father Heaven) lived within her in a Chinese version of the Jewel in the Lotus. Kwai-Yin and her Japanese counterpart Kwannon represented the principle of karuna, Boundless Compassion.1 Grace In a famous New Testament passage, the quality said to be greater than faith or hope is caritas (1 Corinthians 13), translated sometimes "charity," sometimes "love." Both translations are inexact. The word meant "grace," specifically the grace of the Triple Goddess, embodied in the boon-bestowing Three Graces who dispensed caritas (Latin) or charis (Greek) and were called the Charites. Julian said their grace was a gift from heaven: "The threefold gift of the Charites comes to us from heaven, from the circles of the stars." 1 Romans sometimes called grace venia, the divine correlative of Venus, bringing visible tokens of the goddess's favor. 2 Grace meant the same as Sanskrit karuna, dispensed by the heavenly nymphs and their earthly copies, the sacred harlots of Hindu temples (devadasis) . Their "grace" was a combination of beauty, kindness, mother-love, tenderness, sensual delight, compassion, and care. Graces were emanations of the Goddess. They danced in her shrines. They tended to her adornment. They acted as midwives to the gods. They were patrons of music, dance, poetry, and art.3 They were shown over and over in the same classic pose as three naked women dancing, in attitudes strongly resembling those of the Heavenly Nymphs on the Temple of Love at Khajuraho in lndia.4 Greek writers called the Graces Aglaia (Brilliant), Thalia (FlowerBringer), and Euphrosyne (Heart's Joy); but they had older names inherited from a dim prehistory. Homer knew only one Grace, named Cale or Kale, perhaps a cognate of Kali.5 The Gnostic author Marcus also used the word Grace or Charis as a title of the Goddess: "May She who is before all things, the incomprehensible and indescribable Grace, fill you within, and increase in you her own knowledge." 6 Christians took the pagan concept of charis and struggled to divest it of sexual meanings for application to an ascetic creed. "Charity" became a basic tenet of primitive Christianity, as of Buddhism before it, on the theory that a sure place in heaven could be won by giving away one's worldly goods to the poor. Jesus listed the blessings prepared for those who voluntarily made themselves meek, humble, and poor on earth (Luke 6:20-30). The church's word for these "Beatitudes" was macarisma, a word of ancient origin, invoking the Triple Goddess as Ma (birth), Charis (grace), and Ma (death).7 The cognate word charisma meant Mother-given grace. Charis merged with "charity" via ancient precedents equating love and affection with hospitality and gift-giving, the "maternal virtues." Homeric literature used the word philein, "lovingness," to mean openhanded hospitality.8 As re-interpreted by Christian theology, the "graciousness" that used to mean both liberality and warm physical affection came to suggest liberality alone, practiced to secure one's own immortality. Charites "Graces," heavenly dispensers of charis (Latin caritas), the grace of Mother Aphrodite, which the Bible translates either "love" or "charity" (1 Corinthians 13). The Charites were ancient manifestations of the Triple Goddess. Pausanias said they were worshipped at Orchomenos as three standing stones.1 The classic myth of their nymph-hood hardly described them; nor did their Christian form, the mythical St. Charity. See Grace; Sophia, Saint. Hetaera "Companion," Greek title of a courtesan, the only kind of woman to retain full equality with men in the male-dominated Hellenic period. Like Christian nuns of the early medieval period, Greek hetaerae remained unmarried to protect their property rights from the depredations of patriarchal marriage laws. Unlike wives, they were free to attend schools, establish salons, and take a vital part in social and intellectual life of the time. Their title may have been related to Egyptian heter, "friendship," whose hieroglyphic sign was two women grasping each other's hands.1 Har Ishtar as the patroness of temple prostitutes or harines was known as the Great Goddess Har. Like Greek horae, Persian houris, and other sacred harlots, her priestesses occupied the part of the temple that came to be called Harem, the Sanctuary. 1 Kings had to prove their virility, hence their right to rule, by impregnating the harines, until it became a custom to let certain priests take over this duty. (See Prostitution.) From the root har came Hara, Hebrew for both a holy mountain and a pregnant belly; Hariti or Haraiti, the "Lofty Mountain" of paradise in both pre-Vedic Dravidian and Old Iranian cosmology; and Harmonia, a "daughter of Aphrodite," a bringer of peace, one of the functions of the holy harlot. Harmonia was mythologized as an ancient queen of Boeotia, married to Cadmus, whose name in Phoenician was kedem, "the Oriental." 2 When Cadmus and Harmonia died and went to paradise, they were both transformed into serpents.3 Probably they were assimilated to the male-and-female, perpetually entwined serpents of the Hermetic caduceus, whose meaning was "Life." (See Serpent.)  Ishtar Babylonian "Star," the Great Goddess who appears in the Bible as Ashtoreth, Anath, Asherah, or Esther, the Queen of Heaven (Jeremiah 44: 19). She was also the Great Whore, described in Revelation 17:5 as Babylon the Great, the Mother of Harlots. Another of her titles was the Goddess Har, who called herself the compassionate prostitute. Men communed with her through the sexual rites of her harlotpriestesses. 1 See Prostitution. Babylonian scriptures called Ishtar the Light of the World, Leader of Hosts, Opener of the Womb, Righteous Judge, Lawgiver, Goddess of Goddesses, Bestower of Strength, Framer of All Decrees, Lady of Victory, Forgiver of Sins, etc.2 Much of the liturgical flattery addressed to God in the Old Testament was plagiarized from Babylonian prayers to Ishtar. One example: Who dost make the green herb to spring up, mistress of mankind! Who hast created everything, who dost guide aright all creatures! Mother Ishtar, whose power no god can approach! A prayer will I utter; may she do unto me what seems good unto her . ... 0 my mistress, make me to know my deed, establish for me a place of rest! Absolve my sins, lift up my face! 3 A Babylonian prayer that obviously prefigured the prayers and psalms of biblical writers, even the biblical theology, said to the Goddess: "0 Thou art adorable, who givest salvation, life, and justice, vivify my name." 4 Like the Old Testament God, Ishtar was the Mighty One, winner of battles and overthrower of mountains.5 She said: In the brilliant heavens, to give omens in abundance, I appear, I appear in perfection. With exultation in my supremacy, with exultation do I, a Goddess, walk supreme; Ishtar, the Goddess of evening, am I; Ishtar, the Goddess of morning, am I; Ishtar, who opens the portals of heaven, in my supremacy. The heavens I destroy, the earth I devastate, in my supremacy. Who rises resplendent on the firmament of heaven, invoked above and below, in my supremacy. The mountain I sweep away altogether, in my supremacy. The great wall of the mountain am I, their great foundation am I, in my supremacy. 6 A long Babylonian prayer presents numerous metaphors and liturgical phrases later copied by Jewish priests on behalf of their god: I beseech thee, Lady of ladies, Goddess of goddesses, Ishtar, queen of all cities, leader of all men. Thou art the light of the world, thou art the light of heaven .. . . Supreme is thy might, O Lady, exalted art thou above all gods. Thou renderest judgment and thy decision is righteous; unto thee are subject the laws of the earth and the laws of heaven, the laws of the temple and of the shrine, and the laws of the private apartment and of the secret chamber. Where is the place where thy name is not, and where is the spot where thy commandments are not known? At thy name the earth and the heavens shake, and the gods they tremble; the spirits of heaven tremble at thy name and the men hold it in awe. Thou art great, thou art exalted; all the men of Sumer, and all creatures, and all mankind glorify thy name. With righteousness dost thou judge the deeds of men, even thou; thou lookest upon the oppressed and to the downtrodden thou bringest justice every day. How long, Queen of Heaven and Earth, how long, how long, Shepherdess of pale-faced men, wilt thou tarry? How long, O Queen whose feet are not weary and whose knees make haste? How long, Lady of Hosts, Lady of Battles? Glorious one whom all the spirits of heaven fear, who subduest all angry gods; mighty above all rulers, who hold est the reins of kings. Opener of the womb of all women, great is thy light. Shining light of heaven, light of the world, enlightener of all the places where men dwell, who gatherest together the hosts of the nations. Goddess of men, divinity of women, thy counsel passeth understanding. Where thou glancest the dead come to life, and the sick rise and walk; and the mind that is distressed is healed when it looks upon thy face. How long, 0 Lady, shall mine enemy triumph over me? Command, and at thy command the angry god will turn back. Ishtar is great! Ishtar is Queen! My Lady is exalted, my Lady is Queen. 7   the Ishtar Gate Akkadian sources show that Ishtar was the same Great Goddess revered all over the Near East under such names as Dea Syria, Astarte, Cybele, Aphrodite, Kore, Mari, etc.: Praise Ishtar, the most awesome of the Goddesses, revere the queen of women, the greatest of the deities. She is clothed with pleasure and love. She is laden with vitality, charm, and voluptuousness. In lips she is sweet; life is in her mouth. At her appearance rejoicing becomes full. She is glorious . ... The fate of everything she holds in her hand. . .. Ishtar-to her greatness who can be equal? Strong, exalted, splendid are her decrees .... Ishtar among the gods, extraordinary is her station. Respected is her word; it is supreme over them. She is their queen; they continually cause her commands to be executed. All of them bow down before her. 8 The powers of the underworld bowed down before her when she went underground to rescue her son-lover Tammuz, as her Sumerian forerunner Inanna rescued the same son-lover, Dumuzi. She said to the seven gatekeepers: "If thou openest not the gate so that I cannot enter, I will smash the door, I will shatter the bolt, I will smash the doorpost, I will move the doors, I will raise up the dead, eating the living, so that the dead will outnumber the living."9 This threat was typical of Ishtar's dark underworld twin, Eresh-kigal, the Death-goddess who had power to deprive the heavenly gods of their sacrificial food. 10 Ishtar's temporary departure caused sterility and suspension of sexual activities over the whole earth: "After the Lady Ishtar has descended, the bull no longer mounts the cow, the ass no longer bends over the she-ass, and the man no longer bends over the woman in the street: the man slept in his place, the woman slept alone." 11 This Descent into Hell was a perilous but necessary part of the sacred drama, lasting three days and culminating in the Day of Joy, when the god was restored to life. 12 This inaugurated a new year after penitential atonement and sacrifice. "It is on New Year's Day that Ishtar lies with Tammuz, and the king reproduces this mythical hierogamy by consummating the ritual union with the Goddess [i.e., with the hierodule who represents her on earth] in a secret chamber of the temple, where the nuptial bed of the Goddess stands." 13 Gilgamesh said the Goddess was cruel to her lovers, since each in turn personified the dying god who refreshed the earth's fertility with his blood. 14 When the god was incarnate in bulls, the animals were emasculated and their severed genitals thrown to the Goddess's image, a rite "probably derived from the rite of self-emasculation which had been practiced in honor of lshtar." 15 Ishtar's priestesses apparently performed some version of the rite each year in the temple of Jerusalem, where the virgin form of the Goddess was called Mari, Mari-Anna, or Miriam, and her holy women annually wailed for the sacrificial death of Tammuz (Ezekiel8:14). See Salome; Mary Magdalene. Uchati "Weepers," title of sacred harlots of Ishtar, whose duty it was to make formal lamentations for the dead. 1 They also wailed for the dead savior Tammuz in the temple of Jerusalem, where Ishtar was worshipped as Mari, Queen of Heaven (Ezekiel 8:14 ). Their title was related to Egyptian Utchatti or Udjatti, Divine Eyes, sacred to the Goddess Maat as the All-Seeing Eye, whose hieroglyphic eye emblem later became associated with the cult of Horus.2 Asherah Semitic name of the Great Goddess, possibly from Old Iranian asha, "Universal Law," a law of the matriarch, like Roman ius naturale.1 Asherah was "in wisdom the Mistress of the Gods." 2 Sumerians called her Ashnan, "strength of all things," and "a kindly and bountiful maiden." 3 Her sacred city Mar-ash appears in the Bible as Mareshah (Joshua 15:44). The Old Testament "Asherah" is translated "grove," without any explanation that the sacred grove represented the Goddess's genital center, birthplace of all things. In the matriarchal period, Hebrews worshipped the Goddess in groves (I Kings 14:23), later cut down by patriarchal reformers who burned the bones of Asherah's priests on their own altars (2 Chronicles 24:4-5). The Goddess's grove-yoni was Athra qaddisa, "the holy place" (literally, "divine harlot"). Sometimes she was called simply "Holiness," a word later applied to Yahweh. Canaanites called her Qaniyatu elima, She Who Gives Birth to the Gods, or Rabbatu athiratu yammi, Lady Who Traverses the Sea (i.e., the Moon).4 Rabbatu was an early female form of rabbi. Athirat, Athra, Aethra, Athyr, and Egypt's Hathor were all variations of the same name for the Goddess.5 In Egypt she was also a Law-giving Mother, Ashesh, an archaic form of lsis; the name meant both "pouring out" and "supporting," the functions of her breasts. Her yonic shrine in Thebes was Asher, Ashrel, or Ashrelt. Some called her "Great Lady of Ashert, the lady of heaven, the queen of the gods." 6 For a while, Asherah accepted the Semitic god El as her consort. She was the Heavenly Cow, he the Bull.7 After their sacred marriage, she bore the Heavenly Twins, Shaher and Shalem, the stars of morning and evening (see Lucifer). The marriage rite seems to have involved the cooking of a kid in its mother's milk, a procedure later forbidden by Jewish priests (Exodus 23:19).8 Rabbatu "Holy One," female form of rabbi, applied to the semitic Goddess or her priestesses. 1 See Asherah. Qadeshet Arabic qadisha, Hebrew kadesha meant a sacred harlot or Holy Virgin; qadeshet was also the title of Astarte and her temple women. The word meant "priestess." In the Koran it was used as a name for Mohammed's rich wife Khadija, whose money supported the prophet's endeavors.1 Astarte-the-Qadeshet was the Syrian counterpart of Ishtar, Babylon's Great Whore, who declared herself the Mother of Compassion.2 See Prostitution. Astarte Lady of Byblos, one of the oldest forms of the Great Goddess in the Middle East, identified with Egypt's Hathor, Mycenae's Demeter, Cyprus's Aphrodite. Her shrine at Byblos dated back to the Neolithic and flourished throughout the Bronze Age.1 She was the same creating-preserving and- destroying Goddess worshipped by all Indo-European cultures, and still typified by Kali as the symbol of Nature. Astarte was the "true sovereign of the world," tirelessly creating and destroying, eliminating the old and generating the new. 2 Sidonian kings could not rule without her permission. Each king styled himself first and foremost "Priest of Astarte." Sumerian cylinder seals from Lagash, ca. 2300 B.C., showed the Goddess in a pose identical with Kali' s love-and-death sacramental posture, squatting on top of her consort's body. 3 Astarte ruled all the spirits of the dead who lived in heaven wearing bodies of light, visible from earth as stars. Hence, she was known as Astroarche, "Queen of the Stars." 6 She was the mother of all souls in heaven, the Moon surrounded by her star-children, to whom she gave their "astral" (starry) bodies. Occultists still speak of the astral body as an invisible double, having forgotten the word's original connotation of starlight.7 Astarte-Ashtoreth was transformed into a devil by Christian writers, who automatically assumed that any deity mentioned in the Bible other than Yahweh was one of the denizens of hell. She was also masculinized. One finds in books of the 15th and 16th centuries a demon Ashtoreth or Astaroth, a "duke" or "prince" of hell. 8 Milton knew better; he spoke of "Astarte, queen of heaven, with crescent horns." 9 Scholars who really understood the mystery of Astarte recognized in her one of the ancient prototypes of the virgin Mary. In Syria and Egypt her sacred dramas celebrated the rebirth of the solar god from the celestial Virgin each 25th of December. A newborn child was exhibited, while the cry went up that the Virgin had brought forth. Frazer says, "No doubt the Virgin who thus conceived and bore a son on the twenty-fifth of December was the great Oriental goddess whom the Semites called the Heavenly Virgin or simply the Heavenly Goddess; in Semitic lands she was a form of Astarte." 10  Marginal notes: The Bible calls her Asherah or Ashtoreth, the Goddess worshipped by Solomon ( l Kings 11:5). To the Arabs the Goddess was Athtar, "Venus in the Morning." In Aramaic she was Attar-Samayin, "Morning Star of Heaven," uniting two sexes in herself, like Lucifer the Morning Star and Diana Lucifera. Her Hurrian name was Attart, or sometimes Ishara, another form of lshtar, "the Star. " 4 To Canaanites, she was Celestial Ruler, Mistress of Kingship, mother of all baalim (gods).5 Mari Basic name of the Goddess known to the Chaldeans as Marratu, to the Jews as Marah, to the Persians as Mariham, to the Christians as Mary: as well as Marian, Miriam, Mariamne, Myrrhine, Myrtea, Myrrha, Maria, and Marina. Her blue robe and pearl necklace were classic symbols of the sea, edged with pearly foam. 1 The Goddess's Amorite' city of Mari was one of the wonders of the ancient world. Its six-acre temple-palace astonished archeologists who uncovered it in the 1930s. Mari dominated the area now known as the Holy Land until it fell to the armies of Hammurabi in 1700 B.C.4 Semites worshipped an androgynous combination of Goddess and God called Mari-El (Mary-God), corresponding to the Egyptian Meri-Ra which combined the feminine principle of water with the masculine principle of the sun.5 The Syrian version of Mari or Meri was worshipped in combination with her serpent-consort Yamm, derived from Yama, the Hindu Lord of Death. Yamm alternated with Baal, "the Lord," as the Goddess's favorite and a sovereign over heaven and the abyss. Indian Yama was one of the consorts of Kel-Mari, as Kali was called in the south.8 Tantric Buddhists still speak of the "Slayer of the Death King," Yama-Mari, who was identified with the Dalai Lama.9 Jews and early Christians used the same combination of names, Mari-Yamm or Mariam, for the mother of Jesus.10 The spirit of the archaic Mari entered into Babylonian diviners known as mare baruti, sea-mothers, who operated in the bit mummu or womb-chamber, where statues of the gods were said to be "born" (made animate). 11 In similar womb-chambers the Hindu goddess was worshipped as Kau-Mari or Kel-Mari. 12 She is still invoked as Marici-Tara, the Diamond Sow on the Lotus Throne, "Glorious One, the sun of happiness." She is the Goddess "whose mayik vesture is the sun," forerunner of the Gospels' "woman clothed with the sun" (Revelation 12: I), who was identified with the virgin Mary.l3 She was also the Great Fish who gave birth to the gods, later the Mermaid, Mare-mynd, mareminde, marraminde, maraeman, or mereminne. 20 In short, she was always Mother Sea. Her Latin name was Maria, "the Seas." St. Peter Chrysologus called her Christian incarnation, the virgin Mary, "the gathering together of the waters." 21 But she was also the earth and heavens, since her earliest form was a trinity. She was worshipped in pre-Roman Latium as Marica, mother of the first king Latinus, who was also her priapic goat-footed consort Faunus. She was probably the same Goddess worshipped by the Slavs under the name of Marzanna (Mari-Anna), who "fostered the growth of fruits." 22 Mari and her pagan consort were incongruously canonized as a pair of Christian saints, Addai and Mari (Adonis and AphroditeMari). Their legends called them "bishops" dispatched to Aphrodite's cult center at Edessa, probably because their portraits appeared there, and it was easier to Christianize them than to destroy them. Their cult began with Nestorian Christians who called them "Holy Apostles Addai and Mari." 23 Another Christianization was St. Maura, from the Goddess's Fate-name Moera, "older than Time." 24 As the Fate-spinner who held men's destinies in her hand, she generated a taboo: on St. Maura'a day, women were forbidden to spin or sew.25 Medieval Spain knew the Goddess Mari as a "Lady" or "Mistress" who lived in a magic cave and rode through the night sky as a ball of fire.26 This may have meant the red harvest moon, or possibly the moon in eclipse-always a dire omen. The Goddess Mari was said to give gifts of fairy gold and precious stones, which might turn into worthless lumps of coal by the light of day.27 In later centuries, the same worthless gifts were given to "bad" children by St. Nicholas at Christmas. The island of lnis Maree had a ruined temple, sacred to a certain "St. Mourie" -none other than the Goddess Mari for whom the island was named. In 1678 the Presbytery of Dingwall "disciplined" some people who sacrified bulls to the divinity of Loch Maree on the 25th of August, a day dedicated to Aphrodite-Mari for more than 1500 years. 28 Marginal notes: Many place names evolved from Marian shrines. Among them were Amari or Ay-Mari, the Cyprian home of Aphrodite Marina; Marib, City of the Moon, seat of the queens of Sheba; Marea in western Egypt; Maronea near Lake Ismaris; Maru, mother-city of the Medes; Sa-Maria, a country whose name meant literally "holy blood of Mary." 2 One of the entrances to her underworld womb, a sacred cave accessible only by sea, was Mar-Mari, "Mother Sea." 3 Sometimes the deity was named simply Mer, an Egyptian word for both "waters" and "mother-love." 6 Mer was also a component of the names of Egyptian queens in the first dynasty. One of Egypt's oldest names was Ta-Mera, Land of the Waters, which could also be interpreted as a Land of the Great Mothers.7 Northern Europe knew the same Goddess as Maerin, wedded to Thor at her shrine in Trondheim.14 To the Saxons she was Wudu-Maer: literally, a Wood-Mary, or Goddess of the Grove. To the Celts she was Maid Marian, beloved by Robin, the witches' Horned God. Their greenwood cult caused church authorities considerable trouble in the 14th century. 15 Mari was the same Merian or Merjan worshipped in Persia as Queen of the Peris (Fairies).16 Iran had its mother goddess Mariana from very ancient times.I7 She might be traced to the land of Akkad, created by a Goddess called the Lady Marri, Mother of the World.18 A king of Mari in 2500 B.C., united with the Goddess, took the royal name of Lamki-Mari. 19 Houri Persian-Arabian heavenly nymph, sexual angel, or temple prostitute: cognate with the Greek hora, Babylonian harine, Semitic harlot or "whore." Houris were dancing "Ladies of the Hour" who kept time in heaven and tended the star-souls. See Angel; Prostitution. Horae Aphrodite's celestial nymphs, who performed the Dances of the Hours, acted as midwives to the gods, and inspired earthly horae (harlotpriestesses) to train men in the sexual Mysteries. The dance still called hora was based on the priestesses' imitation of the zodiacal circling of "hours." Time-keeping is horology because of the systems devised by these ancient priestesses of the Goddess. See Prostitution. The Horae were called "fair ones, begetters of all things, who in appointed order bring on day and night, summer and winter, so as to make months and years grow full." Marginal note: In Egypt they were "Ladies of the Hour," in Persia houris, in Babylon harines; among Semites they were the "whores" called hor (a hole), ancestresses of the Horites. Agape, Saint "Love Feast," first of Aphrodite's holy whores (Horae), was canonized as a Christian saint when icons of the Horae were re-labeled "virgin martyrs": Sts. Agape, Chione, and lrene.1 Agape originally personified the rite of sexual communion, as practiced in Aphrodite's temples and adopted by some early Christian sects as a Tantric type of "spiritual marriage." By the 7th century A.D. the agape ceremony was declared heretical, but it continued secretly throughout the Middle Ages.2 See Menstrual Blood.  Chionia "Snow Queen," a Greek title of one of the Horae; an untouchable virgin Goddess of the high mountains, prototype of the medieval fairy, Virginal the Ice Queen. She was also canonized as a Christian "virgin martyr." Irene, Saint "Peace," the third of Aphrodite's three Horae; the Dove who announced the coming of death. She also associated with the "peace" to be won by ritual castration, even as late as the 14th century A.D. when a nun or priestess bearing her name was linked to the heretical sect of Mount Athos monks who emasculated themselves.' (See Castration.) The pagan temple of Irene on the acropolis of Constantinople was taken over by Christians and renamed the Church of Holy Irene. 2 Thus the Byzantine Goddess was canonized, along with her two sisters in the same Trinity.3    Aphrodite Often dismissed as a "Greek goddess of love," Aphrodite was really much more than that. Like Kali, she was a Virgin-Mother-Crone trinity. She was once indistinguishable from the Fates (Moirai); her old name was Moira, and she was said to be older than Time. She governed the world by ius naturale, the natural law of the maternal clan.1 She was not only Greek. She was the Dea Syria, also known as Asherah or Astarte, Goddess of the oldest continuously-occupied temple in the world.2 She was the ancestral mother of the Romans, for she gave birth to their founding father, Aeneas.3 Under the name of Venus, she was the mother of the Venetii, whose capital city became Venice, called "Queen of the Sea" after the Goddess herself. One of Aphrodite's major centers of worship was the city of Paphos on Cyprus, the island named for its copper mines. Thus, she was called "the Cyprian" or "the Paphian," and her sacred metal was copper. She was also called Mari, the Sea. Egyptians referred to her island as Ay-Mari.4 During the Christian era, Aphrodite's temple on Cyprus was converted into a sanctuary of the virgin Mary, another name of the same Goddess, but in this sanctuary the virgin Mary is hailed to this day as Panaghia Aphroditessa, "All-holy Aphrodite." 5 Continued worship of the goddess on Cyprus probably contributed to the Christian belief that the whole population of Cyprus descended from demons.6 In reality, Cyprian Aphrodite was like all other manifestations of the Great Goddess: ruling birth, life, love, death, time, and fate, reconciling man to all of them through sensual and sexual mysticism. The Cyprian sage Zenon taught Aphrodite's philosophy: "mankind and the universe were bound tqgether in the system of fate .... Diogenes Laertios tells us that Zenon was the first to define the end of human existence as 'life in accordance with nature.' " 7 Aphrodite had almost as many "emanations" as Thousand-Named Kali. She was not only Mari and Moira and Marina and Pelagia and Stella Maris, all titles related to her control of the sea; she was also Ilithyia, Goddess of childbirth; Hymen, Goddess of marriage; Venus, Goddess of sexuality and the hunt; Urania, Queen of Heaven; Androphonos, the Destroyer of Men; and many others. She was often identified with Isis. Anchises, her lover who begot Aeneas and then was castrated, had a name meaning "he who mates with lsis." 8 Under several of her names, Aphrodite mated with Semitic gods. Her cult occupied the main temple in Jerusalem after 70 A.D. In the 4th century it was said that Constantine's mother found the true cross of Christ buried in Aphrodite's Jerusalem temple. (See Cross.) One of Aphrodite's greatest shrines in Asia Minor was the city of Aphrodisias, once dedicated to Ishtar. Up to the 12th century A.D., when the city was taken by Seljuk Turks, the Goddess was worshipped there as the patron of arts and letters, crafts, and culture.9 Recent excavations have uncovered exquisite artifacts and statuary, bespeaking a cultivated and sophisticated lifestyle under the Goddess's rule. 10 The calendar still keeps the name of Aphrodite on the month dedicated to her, April (Aphrilis). The ancient Kalendar of Romulus said this was the month of Venus. 11 Aphrodite, Pan & Eros Dove    Aphrodite's totem, the bird of sexual passion, symbolically equivalent to the yoni.1 In India, too, the dove was paravata, the symbol of lust.2 Joined to her consort the phallic serpent, the Dove-goddess stood for sexual union and "Life." The phrase attributed to Jesus, "Be ye therefore wise as serpents, and harmless as doves" (Matthew 10:16), was no random metaphor but a traditional invocation of the Syrian God and Goddess.3 The Oriental meaning was remembered by the gypsies, whose folk tales said the souls of ancestors lived inside magic hollow mountains, the men having been changed into serpents and the women into doves.4 Christians adopted the feminine dove as a symbol of the Holy Ghost, originally the Goddess Sophia, representing God's "Wisdom" as the Goddess Metis represented the "Wisdom" of Zeus. Gnostic Christians said Sophia was incarnate in the dove that impregnated the virgin Mary, the same dove that descended on Jesus at his baptism to impregnate his mind (Matthew 3:16). Pious admirers of Pope Gregory the Great made him even more saintly than Jesus by reporting that the Holy Ghost in dove shape descended on him not once but many times.5 All this was copied from Roman iconography which showed the human soul as a dove that descended from the Dove-goddess's oversoul to animate the body.6 Aphrodite as a bringer of death, or "peace," sometimes bore the name of Irene, Dove of Peace. Another of her death-goddess names was Epitymbria, "She of the Tombs." 7 Romans called her Venus Columba, Venus-the-Dove. Her catacombs, mausoleums, and necropoli were known as columbaria, "dovecotes." 8 Thus the soul returning to the Goddess after death was again envisioned as a dove. From this image, Christians copied their belief that the souls of saints became white doves that flew out of their mouths at the moment of death. In the Catholic ceremony of canonization, white doves are released from cages at the crucial moment of the ritual.9 Christian iconography showed seven rays emanating from the dove of the Holy Ghost: an image that went back to some of the most primitive manifestations of the Goddess.10 In the Orient, the mystic seven were the Pleiades or "Seven Sisters," whose Greek name meant "a flock of doves." They were daughters or "rays" of Aphrodite under her title of Pleione, Queen of the Sea.11 Hemdotus said seven holy women known as Doves founded the oracles of Dodona, Epirus, and Theban Amon.12 They were worshipped in the Middle East as Seven Sages or Seven Pillars of Wisdom: the seven woman-shaped pillars that had been upholding temples of the Goddess since the third millenium B.C. 13 See Caryatid. Arabs still revere the Seven Sages, and some remember that they were women, or "doves." 14 The Semitic word for "dove," ione, was a cognate of "yoni" and related to the Goddess Uni, who later became Iune, or Juno. The cult of the Doves used to incorporate primitive rites of castration and its modification, circumcision. India called the seven Sisters "razors" or "cutters" who judged and "critically" wounded men, the Krittikas, "Seven Mothers of the World," root of the Greek kritikos, "judge." They killed and gave rebirth to gods who were castrated to make them fertile, like women. The name of Queen Semiramis, legendary founder of Babylon, also meant "Dove" in the Syrian tongue. She was said to have castrated all her consorts. 15 When circumcision replaced castration, the doves were involved in that too. Even Christian symbolism made the connection. The official symbol of the Festival of the Circumcision of Christ was a dove, holding in its beak a ring representing the Holy Prepuce. "Christ's fructifying blood" was linked with the similar emblem of Pentecost, which showed the descending dove on a background of blood red, officially described as a representation of the church fertilized by the blood of Christ and the martyrs.16 A certain "maiden martyr" called St. Columba (Holy Dove) was widely revered, especially in France, although she never existed as a human being.17 Another curious survival of pagan dove-lore was the surname given to St. Peter: Bar-Iona, "Son of the Dove." 18 Some survivals may have been invented to explain the doves appearing on ancient coins as symbols of Aphrodite and Astarte.19 Columba, Saint "Holy Dove," a spurious canonization of Aphrodite as a "maiden martyr" Columba of Sens.1 Celtic myth called her Colombe, the yoni maiden mated to Lancelot as a lightning bolt, the Phallus of Heaven.2 See Lightning. Mermaid  Literally "Virgin of the Sea," the mermaid was an image of fish-tailed Aphrodite, the medieval Minne, Maerin, Mari, Marina, mereminne, mare-mynd, mareminde, marraminde, or maraeman.1 Her Death- goddess aspect, sometimes named Ran, received the souls of those put to sea in funeral boats; or, she might trap living men in her fish net. Teutons said drowned men went to dwell in the house of Ran.2 An English law, still on the books in the 19th century, officially claimed for the Crown "all mermaids found in British waters." 3 Thalassa The Goddess at Rhodes and Miletus, mother of the Telchines ("enchanters"). As patroness of sex and marriage, she was an archaic form of Aphrodite Marina. She was invoked at Roman weddings by the cry Talassio, the meaning of which had been forgotten, but everyone knew "it was the correct thing to shout at weddings." 1 Nymph Greek nymphe, Latin nympha, a bride or a nubile young woman. The same word was applied to female-genital symbols like the lotus flower, water lilies, and certain shells. "Nymphs" served as priestesses in ancient temples of the Goddess, especially in sexual ceremonies, where they represented the divine principle of flowering fertility and were sometimes known as Brides of God. See Virgin birth. In medieval times the word nymph was applied to either a witch or a fairy, since both descended from the pre-Christian priestess. As spirits of nature, the "nymphs" were believed to embed their souls forever in certain parts of the natural world that the Goddess had ruled in antiquity: there were water nymphs, tree nymphs, mountain nymphs, and nymphs who dwelt in the earth, the sea, or Fairyland. Their ancient connection with sexuality was more or less consistently maintained. Even now, "nymphomania" connotes sexual obsession, like the moon-madness supposed to motivate the ancient nymphs in their seasons of mating. Echo Greek "nymph" at whose reflecting pool Narcissus met his death. According to the classical myth, Echo grieved so sorely for her beloved flower-god that she pined away until there was nothing left of her but her voice. Originally, she was Acco, the pre-Hellenic birth-goddess, in an oracular mood as "the last echo of the Voice," meaning the Voice of Creation, the same as the Goddess Vac in ancient India (see Logos). In Hebrew she was Bath Kol, Daughter of the Voice. 1 Apparently the Word she spoke to the springtime god NarcissusAntheus- Adonis-Hyacinthus was the death curse heralding the final phase of the sacred king's fatal drama; for Narcissus was the same god as Dionysus with all his flower-titles.2 Peri Persian fairy or genie, usually female, like western fairies but sometimes considered one of the fallen angels (djinn). A peri could also be a familiar spirit, a mischievous elf, a heavenly nymph, a Shakti. Sufis called a peri a pir, lady-love. Saliva  Both Mohammed and Jesus claimed to restore sight to the blind by applying saliva to their eyes (Mark 8:23). This was an imitation of cures previously attributed to priestesses of the Goddess. A clay tablet from Nineveh says eye diseases could be cured by the mixed saliva and milk of a temple harlot. Romans thought blindness could be cured by the saliva of a mother of sons. As late as the 19th century, Italian folk healers were still trying to cure blindness with the saliva and milk of the mother of a premature child.1 Notions of the wonderful curative power of female saliva may be traced back to Tantrism and its Chinese offshoot, Tao, whose scriptures called women's saliva "a great medicine," one of the three wonderful yin juices, the others being breast milk and menstrual blood.2 European pagan heroes also cured blindness with saliva-so many of them that medieval churchmen had to say this was one of the recognition signs for Antichrist. 3 Toga Garment of clan-ruling matronae in pre-patriarchal Rome. Men adopted the toga as they gained political power, until in classical times the only women still wearing it were promiscuous priestesses of the Goddess. Thus it became a custom to distinguish a prostitute by the name of "toga-wearer." 1 Vestal Virgins Priestesses of Rome's oldest Goddess-matriarch, Vesta, who was the same as the Greeks' Hestia. Descendants of an ancient order of holy women who guarded the public hearth and altar, the Vestals were entrusted with keeping alight the perpetual fire that was the mystic heart of the empire. Vestals were virgines, i.e., women who vowed never to marry because they were brides of the spirit of Rome, in the same sense that Christian nuns were brides of Christ. Vestals underwent the same ceremony that was later applied to nuns, to limit their magic female powers: they had their hair shaved off.1 In an earlier era, however, they were not so restricted. Like all other ancient priestesses who ruled by virtue of magic and motherhood, the Vestals used to be the governing sisterhood of Latium. Rhea Silvia or "Rhea of the Woodland" was called the First Vestal; she was actually the Goddess Rhea transplanted to the Latin colonies. According to Roman legend; she gave birth to Romulus and Remus, the founders of Rome. Their midwife, Acca Larentia, another Vestal described as a "courtesan," gave birth to all the ancestral spirits the Romans called lares. (See Akka.) The Vestals were never altogether virginal in the physical sense. Their marriage to the phallic deity of the Palladium was physically consummated in Vesta's temple, under conditions of great secrecy. The ceremony was performed by a priest called the Pontifex Maximus, "great maker of the pons/' which meant a bridge, a path, or a way. The Pontifex Maximus had what Dumezil calls "an obscure, now unknown duty" toward the Vestal Virgins. 2 One might suppose that his "way" was something like the Way of eastern sex-sacraments; that is, he built the "bridge" between Father Heaven and Mother Earth (Vesta). The office of Pontifex was adopted by Christians, and became a "pontiff," synonymous with "pope." The Vestals however were emphatically not adopted by Christians, although several of the details of their habit and lifestyle passed on to Christian convents. Pagans revered the Vestals and were horrified by the way they were treated by Christian regimes in the 4th and 5th centuries. In 382 A.D., the endowments of all the pagan temples were withdrawn, including that of Vesta's 600-year-old Mother-hearth. "Worst of all in the opinion of some traditionalists, the fire on Vesta's hearth was to be permitted to go out: the Vestal Virgins were to lose their endowments and immunity from taxation, and all their privileges were to be taken away. The tiny order of six Vestals was particularly hated by the Christians .... Their Christian enemies feared them as mysterious and magical: they did not understand them and did not want to do so; they wanted only to see them destroyed." 3 Amata "Beloved," the title of a Vestal Virgin as a Bride of God-that is, bride of the spirit of Rome manifested in the phallic Palladium.1 The title was copied by Christian nuns who called themselves Brides of Christ. Hestia Greek "Hearth," one of the oldest matriarchal Goddesses, in Latin, Vesta. She represented the home place, every man's "center of the world." When the matriarchs ruled, "The hearth was in the midst of the dwelling; that hearth was to each member of the household, as it were, an umbilicum orbis, or navel of the earth ... [h]earth being only another form of earth, as in the German erde and herde." Pythagoras said the fire of Hestia was the center of the earth.1 Romans had the same idea about the altar of Vesta, with its perpetual fire tended by the mystic Vestal Virgins. Cicero said the power of Vesta extends over all altars and hearths, therefore all prayers and offerings begin and end with her, "because she is the guardian of the innermost things." 2 Hestia never had a consort, for no god could share her strictly matriarchal province, the Prytaneum or public hearth of every town. It was said of her that "seated in the midst of the celestial dwelling-place she receives the richest part of sacrifices, and among men she is of all the deities the most venerated." 3 Focus Latin for "hearth," the first altar, and center of early tribal life. 1 Goddess of the focus was Vesta (Greek Hestia), whose priestesses · tended a perpetual fire that was bound up with the soul of Rome. It was believed the altar of Vesta was the center of the universe. The cult arose from Neolithic views of matrilocal power radiating from the home center of the clan, with the matriarch as high priestess and religious ceremonies centering on her hearth. 2 Venus Roman name for the Great Goddess in her sexual aspect, derived from the eponymous mother of Venetian tribes of the Adriatic, after whom the city of Venice was also named. "Veneration" and "venery" were further derivatives. Venery used to mean hunting; for, like her eastern counterpart Artemis, Venus was once a Lady of Animals, and her Horned God-Adonis, both the hunter and the sacrificial stag-became venison, which meant "Venus's son." 1 Early Christian fathers denounced the temples "dedicated to the foul devil who goes by the name of Venus-a school of wickedness for all the votaries of unchasteness." 2 What this meant was that they were schools of instruction in sexual techniques, under the tutelage of the venerii or harlot-priestesses. 3 They taught an approach to spiritual grace, called venia, through sexual exercises like those of Tantrism.4 Like Tantric yogis, educated Romans envisioned the moment of death as a culminating sexual union, a final act of the sacred marriage promised by the religion of Venus. Ovid, an initiate, said he wished to die while making love: "Let me go in the act of coming to Venus; in more senses than one let my last dying be done." 5 Centuries later, in Shakespeare's time, "to die" was still a common metaphor for sexual orgasm.6 An English treatise on interpretation of dreams said if a sick man dreamed of marrying a lovely maiden, it meant death.7 When Christians said to die was to be gathered to the bosom of Christ or Abraham, they unwittingly based the concept on the ancient female one. Modern interpretations of classical mythology tend to picture Venus as a sex goddess only. Her birth-giving and death-giving aspects have been suppressed; but they were equally important in her cult. As Queen of the Shades she was identified with Proserpine, but went by the name of Libitina. Plutarch said Libitina was only another name for Venus, "the goddess of generation." 8 During the early Middle Ages, Venus became the ruling Fairy Queen of the magic mountains called Venusbergs. She also became a Christian saint, St. Venerina, who never existed in human form but only as a cult figure continuing the worship of the Goddess in Calabria.9 In the Balkans she was called St. Venere, and is still invoked as a patron of marriage by young girls making a wish that they might find good husbands. 10 The magic rhyme addressed to the planet Venus as Evening Star still echoes down the centuries: "Star light, star bright, first star I see tonight, I wish I may, I wish I might, have the wish I wish tonight." Venus the Evening Star was also Stella Maris, Star of the Sea. In her sacred city of Venice, on Ascension Day each year, the Duke of Venice ceremonially married her by throwing a gold wedding ring into the sea.11 This practice continued through Renaissance times, even when the title of Stella Maris was assimilated to Mary.    Virgin Birth "Holy Virgin" was the title of harlot-priestesses of lshtar, Asherah, or Aphrodite. The title didn't mean physical virginity; it meant simply "unmarried." The function of such "holy virgins" was to dispense the Mother's grace through sexual worship; to heal; to prophesy; to perform sacred dances; to wail for the dead; and to become Brides of God. Children born of such temple women were called by the Semites bathur, by the Greeks parthenioi, "virgin-born." 1 According to the Protoevangelium, the Virgin Mary was a kadesha and perhaps married to one of that class of priests known as "fathers of the god." 2 See Firstborn. Mary's impregnation was similar to Persephone's. In her Virgin guise, Persephone sat in a holy cave and began to weave the great tapestry of the universe, when Zeus appeared as a phallic serpent, to beget the savior Dionysus on her. 3 Mary sat in the temple and began to spin a blood-red thread, representing Life in the tapestry of fate, when the angel Gabriel "came in unto her" (Luke 1:28), the biblical phrase for sexual intercourse. Gabriel's name means literally "divine husband." 1 Hebrew Gospels designated Mary by the word almah, mistakenly translated "virgin," but really meaning "young woman." 5 It was derived from Persian Al-Mah, the unmated Moon-goddess.6 Another cognate was Latin alma, "living soul of the world," virtually identical to Greek psyche, Sanskrit shakti. The Holy Virgins or temple-harlots were "soul-teachers" or "soul-mothers" -the alma mater. Christian translators insisted on rendering Mary's title as "virgin," which saddled their religion with an embarrassing article of faith. Even today, theologians like Karl Barth declare that "It is essential to the true Christian faith to accept the doctrine of the virgin birth" -thus drastically reducing the number of people who can be called true Christians.7 Early Christians demanded a virgin birth for their Savior out of simple imitativeness. All the other Saviors had one, for they were born of the Goddess incarnate in a chosen "virgin of the temple," whose business it was to bear Saviors. The notion that mortal women were impregnated by gods or spirits was a matter of everyday acceptance throughout the ancient world. Even the Old Testament says the archaic "giants" (ancestral heroes) were born of mortal women impregnated by spirits that came from God (Genesis 6:4). Zoroaster, Sargon, Perseus, Jason, Miletus, Minos, Asclepius, and dozens of others were God-begotten and virgin-born. Even Zeus, the Heavenly Father who begot many other "virgin-born" heroes, was himself called Zeus Mamas, "Virgin-born Zeus." 8 Plutarch noted among the Egyptians the common belief that the spirit of God was capable of sexual intercourse with mortal women.9 Heracles was born of another almah, the Virgin Alcmene, whose name means Power of the Moon.10 Her husband also, like the biblical Joseph, kept away from her bed during her pregnancy. The same tale was told of Plato, whose nephew affirmed that he was begotten  by the god Apollo, his earthly parents having no sexual relations until after his birth. 11 Christians believed this, and solemnly attested that Plato was a virgin-born son of the sun god. 12 After Christianity was established as the official religion of the Roman empire, however, church fathers tried to discredit all other virgin births by claiming that the devil had devised them, and maliciously placed them in a past time, so they would pre-date the real Savior. Justin Martyr wrote, "When I am told that Perseus was born of a virgin, I realize that here again is a case in which the serpent and deceiver has imitated our religion." 13 Despite the efforts of church fathers, the virgin birth of Jesus was neither the first nor the last such miracle given credence by Christians. Priapic idols of antiquity, credited with the power to father children, actually fathered other priapic idols who became saints like Foutin, Gurtlichon, Gilles, Regnaud, and Guignole; these were credited with the same power of fertilization and were much adored by women who desired offspring. 14 Women of Tuscany and Portugal thought they could become pregnant by eating apples specially consecrated by a priest. Spaniards remembered the virgin birth of Mars, and thought any woman could conceive like Mars's mother Juno, by eating a lily. It was believed that souls could enter a woman's body in the form of flies, worms, or serpents, to cause impregnation. Cases were solemnly documented, like that of a Scot named Gillie Downak Chravolick, conceived when his mother raised her skirts on an old battlefield and received into her "private member" some ashes from the burned bones of dead warriors. 15 As impregnation by a god used to be the "acceptable explanation for pregnancy in most pagan countries where the sexual act was part of the fertility rites," so Christians thought impregnation by spirits was still credible, whether the alleged father was a dead hero, a devil, an incubus, or even-in some sects the Holy Ghost again.l6 Such an untenable belief survived because it was important to men. The impossible virgin mother was everyman's longed-for resolution of Oedipal conflicts: pure maternity, never distracted from her devotion by sexual desires. Churchmen unwittingly showed their anxiety by denying even the evidence of their own Gospels that Jesus had brothers and sisters. St. Ambrose insisted that Mary never conceived again, since God couldn't have chosen for his mother-bride "a woman who would defile the heavenly chamber with the seed of a man." 17 Theologians in effect severed the two halves of the pagan Goddess, whose realistic femininity combined abundant sexuality and maternity. One half was labeled harlot and temptress, the other a female ascetic even in motherhood. The Goddess's old title, Sancta Matrona- Holy Mother-was added to the canon of saints as a phony St. Matrona, whose pseudo-biography made her a "hermitess." 18 The primitive naivete of the virgin-birth concept was dressed in pretentious verbiage, purporting to explain it, while actually hiding it from prying eyes. "A shadow is formed by light falling upon a body. The Virgin, as a human being, could not hold the fulness of divinity; but the power of the most High overshadowed her, while the incorporeal light of the godhead took a human body within her, and so she was able to bear God." 19 Churchmen often presented the doctrine of the virgin birth as "ennobling" to women, since they viewed women's natural sexuality as degrading. Seldom were female sexuality and motherhood perceived as component parts of the same whole. Some women were astute enough to see that the doctrine effectively degraded real womanhood by exalting a never-attainable ideal. At the end of the 19th century one woman wrote: I think that the doctrine of the Virgin birth as something higher, sweeter, nobler than ordinary motherhood, is a slur on all the natural motherhood of the world. ... Out of this doctrine, and that which is akin to it, have sprung all the monasteries and nuns of the world, which have disgraced and distorted and demoralized manhood and womanhood for a thousand years. I place beside this false, monkish, unnatural claim ... my mother, who was as holy in her motherhood as was Mary herself. 20 Marginal note: The temple hierodules were called virgines or venerii in Rome, horae in Greece, kadishtu, qadesh, or kadesha in Babylon, Canaan, and Palestine. Kadi Babylonian Goddess of Der, a serpent with a woman's head and breasts. Her name was the root of kadishtu, Hebrew kadesha, a temple harlot known as a Holy One, or Virgin Bride of God (see Prostitution; Virgin Birth). She may have descended from the Vedic Goddess Kadru, mother of all Nagas or sacred serpents, who attained immortality through the magic blood she gave them to drink. 1 Athene Mother-goddess of Athens, worshipped as Holy Virgin, Athene Parthenia, in the Parthenon, her "Virgin-temple." Though classic writers insisted on her chastity, older traditions gave her several consorts, such as Hephaestus and Pan.1 She was united with the phallic Pallas, whose "Palladium" was a lingam, later Rome's greatest fetish. 2 Athene came from North Africa. She was the Libyan Triple Goddess Neith, Metis, Medusa, Anath, or Ath-enna. An inscription at Larnax-Lapithou named her Athene in Greek, Anat in Phoenician.3 Pre-Hellenic myths said she came from the uterus of Lake Tritonis (Three Queens) in Libya.4 Egyptians sometimes called Isis Athene, which meant "I have come from myself." 5 Greeks claimed Athene was born from Zeus's head, after he swallowed her mother Metis-i.e., Medusa, "Female Wisdom," formerly symbolized by the Gorgoneum, Athene' s snake-haired mask, invested with power to turn men to stone. 6 Gorgo, or Gorgon, was Athene's Destroyer aspect.7 Funerary statues or phallic pillars were her "men turned to stone," perhaps even identified with the pillars of the Parthenon which was seized by Christians at an unknown date in the 5th or 6th century A.D. and rededicated as a temple of the virgin Mary.8 Salome The Bible presents the Dance of the Seven Veils as a mere vulgar striptease performed by Salome to "please Herod" (Matthew 14:6-8). Actually, the Dance of the Seven Veils was an integral part of the sacred drama, depicting the death of the surrogate-king, his descent into the underworld, and his retrieval by the Goddess, who removed one of her seven garments at each of the seven underworld gates. The priestess called Salome or "Peace" (Shalom) impersonated the descending Goddess, passing through seven gates in the temple of Jeru-salem which meant House of Peace. "Josephus records that the first name of the city was Solyma. Salma, or Salim, was evidently the Semite god of the rising or renewed sun; Salmaone was the Aegean goddess from whom he took his titles, as did Salmoneus the Aeolian." 1 Salome represented Ishtar as the third of her three high priestesses or "Marys." Her name was a translation of the Greek Irene, "Peace," the third of the sacred harlots called Horae.2 She may have been identical with the sacred harlot Mary Magdalene, or Mary of the Temple, whose so-called "seven devils" were the same underworld gatekeepers to whom the temple dancer gave her veils. These veils, like the rainbow veils of Maya, signified the layers of earthly appearances or illusions falling away from those who approach the central Mystery of the deeps. Isis too had seven stoles with the same mystical significance. 3 The dancing priestess was more than a trivial entertainer. Salome's husband Joseph was killed after he lay with the queen, Mariamne or Miriam (Mary).4 Salome was present with the virgin Mary-the same Mary?-at the birth of Jesus; some said she was the midwife who delivered the holy child.5 Salome was present with all three Marys at the death of Jesus (Mark 15:40). Obviously she was also involved in the death of John the Baptist, which seems to have been not a murder but a ritual sacrifice. Some early Christian sects (the Mandaeans) ignored Jesus, and worshipped John the Baptist as the true sacrificed Christ.6 An early Greek epiphany hymn said it was the blood of John the Baptist that "bedewed" -i.e., fructified-the mothers and children of Jerusalem. 7 As an initiated Essenic prophet, John would have been sacerand "chosen" to die as a surrogate for the king, whose blood was required for fertility of the land. John was beheaded, a common form of sacrificial death throughout the early Aegean and Levantine cultures, still practiced to this day in some of the eastern temples of the Goddess, though the victims are now animals instead of men. 8 Though only a fragment in its present form, the story of Salome presents evidence for the survival of the Tammuz-lshtar cult in Jerusalem, where someone periodically died in the role of the god, and the women raised the ancient lament for the victim in the temple (Ezekiel 8:14).    Mary Fathers of the Christian church strongly opposed the worship of Mary because they were well aware that she was only a composite of Mariamne, the Semitic God-Mother and Queen of Heaven; Aphrodite- Mari, the Syrian version of lshtar; Juno the Blessed Virgin; Isis as Stella Maris, Star of the Sea; Maya the Oriental Virgin Mother of the Redeemer; the Moerae or trinity of Fates; and many other versions of the Great Goddess. 1 Even Diana Lucifera the Morning-Star Goddess was assimilated to the Christian myth as Mary's "mother," Anna or Dinah. Churchmen knew the same titles were applied to Mary as to her pagan forerunners: "queen of heaven, empress of hell, lady of all the world." 2 The Speculum beatae Mariae said Mary was like the Juno-Artemis- Hecate trinity: "queen of heaven where she is enthroned in the midst of the angels, queen of earth where she constantly manifests her power, and queen of hell where she has authority over the demons." According to the Office of the Virgin, she was the primordial being, "created from the beginning and before the centuries." 3 Christian patriarchs therefore sought to humanize and belittle Mary, to prove her unworthy of adoration. Epiphanius ordered: "Let the Father, the Son and the Holy Spirit be worshipped, but let no one worship Mary." 4 Anastasius said, "Let no one call Mary the Mother of God, for Mary was but a woman, and it is impossible that God should be born of a woman." 5 Ambrose called Mary the "temple" of God, and "only he is to be adored who worked within the temple." 6 Up to the 5th century the church persecuted as heretics a sect calling themselves Marianites, who claimed that Mary possessed the true quality of divinity.7 Mariolatry has plagued Christian patriarchy throughout its history, as the popular need to worship the Mother-figure always arose unbidden. Some early church fathers sought a way out of the dilemma by attacking Mary's motherhood, to prove her neither divine nor really maternal. Some claimed Jesus wasn't born in the ordinary way but suddenly materialized before Mary.8 Marcionites said Jesus could never touch vulgar female flesh, therefore he was never born at all. He descended from heaven as a fully formed adult.9 Some church fathers rejected Mary's motherhood on the ground that she was not only a mere mortal, but even a sinful woman.10 There was ecclesiastical opposition to Mary throughout the Christian era. Pope Nicholas III ordered Jean d'Olive, a friar "distinguished for learning and piety," to burn with his own hands a tract he had written in praise of Mary because it expressed excessive devotion to her. 11 When it was permitted, Marian devotion did appear to take on an Oriental extravagance. Germanus, Patriarch of Constantinople in 717, called Mary "Lady all-holy" and "Lady most venerable," maintaining that no one could be saved or receive the gift of grace except through her, since God obeys her "through and in all things, as his true mother." Henri Boudon, archdeacon of Evreux, said his people thought Mary "as much as, or more than, God himself." Isidore Glabas said Mary ruled in heaven before her earthly birth; like a creatress she brought all things into being, and all the angels obeyed her. Bernardine of Siena said Mary's birth of the Savior through her own mystic powers was more  miraculous than God's generation of him. "Even if she had not been the Mother of God, she would nevertheless have been the mistress of the world." Louis-Marie de Montfort declared that Mary had absolute power over God.12 People of the Middle Ages often viewed God as their persecutor, Mary as their defender. Early 16th-century woodcuts showed God shooting arrows of pestilence, war, and inflation at the world, while the inscription pleaded with Mary to restrain him.13 It was said that "Mary stands for Mercy, and it is only because of her influence at court, not because of love or goodwill on God's part, that heaven is within reach." 14 A 14th-century Franciscan wrote: When we have offended Christ, we should go first to the Queen of Heaven and offer her . .. prayers, fasting, vigils, and alms; then she, like a mother, will come between thee and Christ, the father who wishes to beat us, and she will throw the cloak of mercy between the rod of punishment and us, and soften the king's anger against us. 15 Ashe says, "Christian scripture and doctrine totally preclude placing Mary above Christ. Yet the vitality of Christ's own Church has often seemed to depend on her rather than him . ... [W]ithout her he would probably have lost his kingdom." 16 During its first five centuries, Christ's church discovered that no amount of force would make people renounce their Mother Goddess. She had to be preserved in some form : The church seemed doomed to failure, destined to go down to bloody death amidst the bleeding corpses of its victims, when the people discovered Mary. And only when Mary, against the stem decrees of the church, was dug out of the oblivion to which Constantine had assigned her and became identified with the Great Goddess was Christianity finally tolerated by the people . ... The only reality in Christianity is Mary, the Female Principle, the ancient goddess reborn. 17 In the eastern empire it was said the mark of true Christian faith was to "confess the holy Ever-Virgin Mary, truly and properly the Mother of God, to be higher than every creature whether visible or invisible." Ephraem of Syria called Mary the bride or spouse of Jesus as well as his mother, after the fashion of the pagan Goddess and her son-consort; she was also Gate of Heaven, Ark, and Garden of Paradise. Mary personally sprinkled the face of Adam with life-giving rain, which placed her in the creation myth as "co-redemptress." Ephraem's opinions were called heretical by some, but after a lapse of 1600 years-in the year 1920-he was declared a Doctor of the Universal Church by papal decree.18 The Christian figure of Mary was gradually created during the first four centuries of the Christian era, out of bits and pieces of the Great Goddess who conceived "sons of God" and Saviors in all the temples of the ancient world. The Protoevangelium said Mary served as a temple hierodule, and received God's seed as she was beginning to spin a blood-red thread in the temple-the work of the Fate-virgin, first of the Moerae or "Marys," who spun the thread of destiny. 19 At this mystically crucial moment the angel Gabriel "came in unto her" (Luke l :28), the biblical phrase for sexual intercourse. Other sources also identified Mary with the Fate-spinner, whom the Greeks called Clotho, youngest of the trinity of Moerae. The Coptic Discourse on Mary, attributed to Cyril of Jerusalem, represented Mary as the same triple Goddess of Fate, incarnate in the three Marys who stood at the foot of Jesus's cross. 20 In like manner, the three Fates of Nordic myth stood at the foot of Odin's tree of sacrifice; their virgin aspect was sometimes Freya, "the Lady." The Swedes called the constellation of Orion the distaff of the virgin Mary, because it was formerly the distaff used by Freya to spin the destinies of men.21 Greek myth presented an image of the Virgin Persephone almost identical to that of fate-spinning Mary. Persephone sat in a sacred cave or temple, starting to spin a web with a great picture of the universe-the magic picture which the Mother made into reality. At that moment the Heavenly Father appeared in the form of a phallic serpent and begot the savior Dionysus on her.22 In an effort to make Mary's impregnation as sexless as possible, some Christian ascetics invented very peculiar mechanisms for it. Sacred art showed semen emanating from God's mouth and passing through a long tube that led under Mary's skirts. Some theologians claimed God's seed was carried to Mary in the beak of the Holy Dove. Others said it came from Gabriel's mouth, to be filtered through the sacred lily before entering Mary's body by way of her ear. 23 Though the Christian God took over the Triple Goddess's ancient trinitarian character at the Council of Nicaea, there is some evidence that early Christians perceived Mary as a trinity. Like the Buddhists' Mara, she was sometimes a spirit of death.24 The Gospel of Mary identified all three of the Marys at Jesus's crucifixion with one another, as if they were the same Triple Goddess who attended the death of the pagan Savior. 25 For some centuries, eastern churches worshipped a Father-Mother-Son trinity modeled on such pagan triads as Osiris-Isis-Horus, Zeus-Rhea-Zagreus, Apollo-Artemis-Heracles, etc. This idea was so commonplace that even writers of the Koran felt compelled to deny the divine trinity of God, Mary, and Jesus.26 Moslem sources also preserved another manifestation of the Virgin Goddess as Mar Mariam or Sancta Maria, mother of the Persian savior Mani.27 As "the Sea" (Maria), the Triple Goddess swallowed up the god she gave birth to. In solemn imitation, the women of Alexandria threw images of Osiris into the sea after his Passion Play. 28 Hebraic copies of this rite probably account for Plutarch's report that the chief city of Palestine-Jerusalem- was built in honor of a child whom Isis killed and threw into the sea. 29 Mary was also closely associated with the Great Goddess of Ephesus, whose temples she took over. In the 5th century an Ephesian priest named Proclus delivered a sermon on the multiform nature of Mary, calling her "the living bush, which was not burnt by the fire of the divine birth ... virgin and heaven, the only bridge between God and men, the awesome loom ... on which the garment of union was woven." 30 Much was made of the. reversal of Mary's Latin Ave and the name of Eve (Eva). Mystics said Mary was Eve's purified reincarnation, as Jesus was the similar reincarnation of Adam.31 Somehow, theologians failed to recognize that the new incarnations apparently reversed the parent-child relationship. Then again, as Adam and Eve were spouses, so the relationship of Mary and Jesus sometimes verged on the sexual or conjugal. In a legend ascribed to St. John, Jesus welcomed Mary into heaven with the words, "Come, my chosen, and I shall set thee in my seat, for I have coveted the beauty of thee." 32 The church's doctrine of the assumption of Mary was explained in a number of ways. Early churchmen declared that Jesus visited Mary's tomb-variously located in Ephesus, Bethlehem, Gethsemane, or Josaphat-and raised up her corpse, which he made to live again; then he personally escorted her into heaven as a live woman.33 She was not a soul or a spirit but an immortal person in her own original body. This became the official modern view when the doctrine of the assumption was declared an article of faith in 1950, when Pope Pius XII pronounced that "the immaculate mother of God, the ever Virgin Mary, when the course of her earthly life was run, was assumed in body and in soul to heavenly glory." 34 But the point had already been argued for more than a thousand years. The church's problem was to take advantage of popular reverence for Mary but at the same time prevent her literal deification. Some theologians of the 13th century claimed Mary's mortality should bring more women to obey the church, because the king of heaven "is no mere man but a mere woman is its queen. It is not a mere man who is set above the angels and all the rest of the heavenly court, but a mere woman is; nor is anyone who is merely man as powerful there as a mere woman." 35 Always the theologians feared to impute too much power and glory to Mary. Pope John XXIII, presuming to know Mary's inner thoughts, announced: "The Madonna is not pleased when she is put above her Son," though in fact it was the church who was not pleased. Catholic doctrines themselves attributed to her two of the three basic characteristics of divinity: she was immortal by reason of the assumption, and sinless by reason of the Immaculate Conception. The third requirement of divinity, omniscience, was conceded to her by popular belief. A 13th-century Mariale said she had perfect knowledge of divine mysteries, understood all scriptures, foresaw the future, and knew everything about mathematics, geography, astronomy, alche- my, and canon law-even in her earthly life, when there was no canon and therefore no canon law. 36 A French manuscript illustration showed Mary enthroned beside God on Judgment Day, weighing souls in her balances like her prototype the Goddess Maat 3000 years earlier.37 (See Alchemy.) The Welsh confused Mary with the triadic White Goddess, and seldom asked the blessing of God without also imploring the favor of "the white Mary." 38 Saints' tales implied that Mary's was the true touch of canonization. St. Bernard was ennobled by three drops of milk that the Virgin pressed from her own breast for him. 39 St. Catherine of Siena also claimed to have been nourished by Mary's milk.40 Many legends depicted Mary as the only true source of the milk of human kindness. At Mainz Cathedral she gave away one of her image's gold shoes to a starving beggar, who had pleased her by playing his fiddle for her. He was caught with the shoe, arrested, and sentenced to death. On the way to the scaffold he paused to pray to the Virgin, and she exonerated him by publicly giving him her other shoe. The beggar was released, but the priests took away the gold shoes and locked them in the treasury, "lest the Virgin should again be tempted to bestow them upon some penniless beggar who prayed for her aid." 41 Mary's mercy often proved superior to that of God or Jesus. She was occasionally represented leaning on the balance that weighed a sinner's few good deeds, to make them heavier than his evil deeds and save him from damnation. Her mercy extended even to the Jews, despite her priests' detestation of them. On Easter Day in Bourges, a Jewish child took Holy Communion along with his Christian friends. For this offense, the boy's father threw him into a furnace; but he lay unharmed by the fire, saying the Lady who stood on the Christians' altar was protecting him. "Then the Christians, understanding that he meant the statue of the Blessed Mary, took the aged Jew and threw him into the furnace, and he was burnt and consumed." 42 Ethiopian Christians' Lefafa Sedek, "Bandlet of Righteousness," said God gave the secrets of salvation to humanity only because Mary requested it, when she began to grieve for her relatives writhing in hell's River of Fire. Egyptian paganism was the real source of this "Christian" scripture, copied from the Book of the Dead with the name of God substituted for Ra, of Christ for that of Thoth, and of Mary for that of All-Merciful Isis.43 Some theologians said even the worst of sinners could win a sure salvation by doing some special service for Mary. Two scribes pleased her by making copies of the Book of the Miracles of the Virgin Mary. Afterward they committed many sins, and when they died, devils came for their souls. But the Virgin pulled them away from the devils, saving them on account of their devotion to her.44 At times it seemed that Mary, not God, was the real opponent of evil forces. Spengler said this was "one of the maxima of the Gothic, one of its unfathomable creations-one that the present day forgets and deliberately forgets .... It is not possible to exaggerate either the grandeur of this forceful, insistent picture or the depth of sincerity with which it was believed in. The Mary-myths and the Devil-myths formed themselves side by side, neither possible without the other. Disbelief in either of them was deadly sin. There was a Mary-cult of prayer, and a Devil-cult of spells and exorcisms." 45 Historian Henry Adams noted: "Without Mary, man had no hope except in atheism, and for atheism the world was not ready .... The thirteenth century could not afford to admit a doubt. Society had staked its existence, in this world and the next, on the reality and power of the Virgin." 46 Caesarius of Heisterbach told a story showing that Mary was more revered than God. A knight of Liege needed money and so made a pact with Satan. When asked to curse and renounce God, he did so willingly. However, when the demon required him to renounce the Virgin, he refused, horrified. Therefore the Virgin later intervened to save him from damnation. 47 Mary dispensed compassion (Hindu karuna) more effectively than Christ, for this very quality had been associated with the feminine image from the beginning. Compassion was the charis of sacred harlots, which contributed much to Mary's consistent patronage of prostitutes. The "whore" Mary Magdalene was one of the original Marian trinity.48 Augstein says Mariolatry evolved because "the people needed a queen of heaven, as the Israelites needed one in Jeremiah's time, one for whom they could bake cakes, a great mother, a fertility-prostitute; but she was half shown to them, half withheld, and Freud only gives us half the truth when he says that the Christian religion recreated the mother-god." 49 Actually, the people recreated the mother-god out of their own pagan heritage. Churchmen claimed that all women lay under a threefold curse. They were accursed if they were barren. They were accursed also if they conceived, since conception was of the nature of original sin. They were accursed by the pains of childbirth, in fulfillment of God's curse on Eve. But Mary escaped all three curses. "Mary alone of all women is blessed, because she is virgin and fruitful, she conceives in holiness, and gives birth without pain." 50 Of course this view of Mary did little to improve the lot of ordinary women, presenting them with a wholly impossible ideal, yet implying that they fell short of the ideal only because of their sinfulness. 51 The ancients saw no incongruity in a Goddess who was both virgin and mother (as well as lover and crone), because she represented all women in all phases of life. Christians however insisted on taking the "miracle" literally, having lost sight of its subtle allegory. A hidden reason for the church's adoption of Mary was the successful amputation of her pre-Christian sexuality. Of all the attributes she inherited from the ancient Goddess, Mary's virginity was most emphasized. She was called "the Virgin," not "the Mother." Church fathers insisted that she never engaged in sexual intercourse in her life, even though the Bible plainly spoke of Jesus's brothers and sisters. 52 St. Ambrose demanded, "Would the Lord Jesus have chosen for his mother a woman who would defile the heavenly chamber with the seed of a man, that is to say one incapable of preserving her virginal chastity intact?" 53 Marian legends insisted that, although Mary was amazingly beautiful, no man could ever look on her with desire. 54 Yet some monasteries institutionalized desire for Mary, who "married" the monks as Christ "married" nuns. If a knight placed his ring on the finger of Mary's image, she would grip it firmly so it couldn't be removed. At this, the knight considered himself a Bridegroom of the Virgin and entered a monastery. The same tales were told of pagan statues of Venus, who "married" any man who placed a ring on her marble finger. 55 In 1470 a Breton Black Friar, Alain de Ia Roche, claimed the Virgin married him in the presence of many saints and angels, placing on his finger a ring woven of her hair. 56 Cistercians styled themselves "Knights of Our Lady," associating their Lady with the pagan May Queen. Aegidus's 13th-century history of the order said it was the custom in the time of Bishop Albero for the clergy of Liege to choose "from among their concubines" a Paschal and Pentecostal Queen, who was robed in purple, crowned, throned, and worshipped with drums and music, "revered almost with idolatry as if she were an idol." 57 She also manifested herself as the Fairy Queen who watched over a monastery near Laach as the monks' divine Bride. She announced each man's death three days in advance by placing a lily in his stall at midnight. 58 Gothic cathedrals were dedicated not to God or Jesus but to Notre Dame; they were collectively called "Our Ladies" or "Palaces of the Queen of Heaven." 59 Many of them were built over pagan shrines of the Great Goddess. Rome's cathedral of Santa Maria Maggiore was built over the sacred cave of the Magna Mater. Santa Maria in Aracoeli on the Capitoline Hill was formerly a temple of Tanit. Mary's churches throughout Italy were founded on shrines of Juno, Isis, Minerva, Diana, Hecate. One church was even naively named Santa Maria sopra Minerva: Holy Mary over (the shrine of) Minerva.60 In the 6th century, the great temple of Isis at Philae was rededicated to Mary.61 Aphrodite's sanctuaries on Cyprus became churches of Mary, whom the Cypriots continued to address by Aphrodite's name.62 At Chartres, the heathen idol of the virgo paritura (Virgin Giving Birth) was preserved in the so-called Druid Grotto underneath the cathedral. It was said to be a black statue of Mary.63 Ecclesia, "the Church," was one of Mary's titles. She was identi- fied with both the buildings and the organization of Holy Mother Church as bride and mother of God. Yet this pseudo-female church remained the exclusive property of men. As late as February 1977 Pope Paul VI again forbade ordination of women, saying the church "does not consider herself [sic] authorized to admit women to priestly ordination." The pope maintained that priests must have a "natural resemblance" to Christ, and if they were women "it would be difficult to see in the minister the image of Christ." 64 There was no mention that a priestess might present a resemblance to Mary, who symbolized the church itself. The modern church prefers to forget that early churches of Mary were staffed by priestesses, not priests. 65 Above all, Christian authorities feared Mary might be the channel through which Goddess-worship could reestablish itself, for she inspired utterances similar to those the ancient Mother inspired, like Goethe's: "Supreme and sovereign Mistress of the World! ... Oh Virgin, in the highest sense most pure, oh Mother, worthy of all our worship, our chosen Queen, equal with the gods." 66 The secret, ineradicable heresies of Marian worship received graphic form in the famous Vierge Ouvrante-Mary as a statue that opened up to show God, Jesus, angels, and saints contained inside her. In the generating and nourishing, protective and transformative, feminine power of the unconscious, a wisdom is at work that is infinitely superior to the wisdom of man's waking consciousness, and that, as source of vision and symbol, of ritual and law, poetry and vision, intervenes, summoned or unsummoned, to save man and give direction to his life. This feminine-maternal wisdom is no abstract, disinterested knowledge, but a wisdom of loving participation . ... In the patriarchal development of the Judea-Christian West, with its masculine, monotheistic trend toward abstraction, the goddess, as a feminine figure of wisdom, was disenthroned and repressed. She survived only secretly, for the most part in heretical and revolutionary bypaths . ... Seen from the outside, the "Vierge Ouvrante" is the familiar and unassuming mother with child. But when opened she reveals the heretical secret within her. God the Father and God the Son, usually represented as heavenly lords who in an act of pure grace raise up the humble, earth-bound mother to abide with them, prove to be contained in her; prove to be the "contents" of her all-sheltering body. 67 Mary represented the second of the two expedients men used to overcome their fear of women, according to Horney: disparagement and idealization.68 But she was so ideal that she had to be apotheosized just as unmistakably as Jesus himself. So she rose bodily from the earth and ascended to glory. Unfortunately, those who formulated this idea were quite ignorant of the vastness of the universe, and their simplistic "rising to the sky" no longer serves an age in which such information is readily available. Even assuming that Mary's body could travel at the speed oflight-an impossible idea to begin with-it would be only two thousand light-years away at the present time, about one-fiftieth of the distance across our own galaxy, let alone plunged into the unthinkable immensity of intergalactic space. And yet in an era when the absurdity of the idea is perfectly plain to the educated, to be exact on June 30, 1968, the Credo of Pope Paul VI reconfirmed the dogma of the Assumption of the Blessed Virgin Mary-though God apparently didn't take the trouble to inform him about the method of its accomplishment. 69 But not all minds in the modern age are modern minds. Many remain ignorant of what has been discovered about the physical universe. Many are ignorant of the theories and doctrines professed by their own religion. They worship Mary only because their inner being demands a mother-archetype, and she is the only one presented to them. They don't know how many "Marys" there were before Christianity. But educated churchmen know. Canon John de Satge wrote: "The evangelical has a strong suspicion that the deepest roots of the Marian cultus are not to be found in the Christian tradition at all. The religious history of mankind shows a recurring tendency to worship a mother-goddess . ... May it not be the case, the evangelical wonders, that what we have here is in reality an older religion, a paganism which has been too lightly baptized into Christ and whose ancient features persist under a thin Christian veil?" 70 However, Mary wasn't "lightly" adopted by Christianity. She was opposed, attacked, and finally accepted only with many theological misgivings and restrictions. Early Gospels that dwelt on the divinity of Mary were labeled "poisonous" by the orthodox church.71 Christian mystics who coveted the female role and spoke of "becoming Mary and bearing God from within," did so in defiance of the church's earlier edict that Mary couldn't claim the title of Theotokos (God-bearer), because God couldn't be born of a mortal woman.72 The edict was abandoned after several centuries only because Christians wished to emulate the pagan Mystery-cults whose Savior-gods were invariably born of mortal virgins. (See Virgin Birth.) Christian art of the first five centuries showed Mary in a position lower than Jesus, even lower than the Magi, who wore haloes while she wore none. In the 6th century she acquired a halo and rose to the central position in a group of non-haloed apostles. By the 9th century she reigned as Queen of Heaven in the middle of the apse in two cathedrals. 73 By the 14th century, Wyclif was writing: "It seems to me impossible that we should obtain the reward without the help of Mary. There is no sex or age, no rank or position, of anyone in the whole human race, which has no need to call for the help of the Holy Virgin." The Te Deum Laudamus declared, "All the earth doth worship thee, Spouse of the Eternal Father." 74 When Mary appeared in a subordinate position, it was in the role of Daughter-like the Virgin Kore-on the lap of the Elder Goddess represented by "God's grandmother," the ancient Anna (St. Anne, called Mary's mother). In some painted or sculpted groupings, the two Goddesses and the male infant seem to form a trinity quite exclusive of God. 75 An observer might be reminded of the Egyptian god-king on the laps of his Two Mothers, they who would nurse him forever and thus give him eternal life. The mythical history of St. Anne reveals that she, even more directly than Mary, descended from the image of that fertile Creatress, Mother Earth. 76 Legends and images of Mary exerted an uncanny appeal even in the "scientific" modern age with its professed skepticism about the supernatural. In 1945, a young boy named Joseph Vitolo was greatly impressed by the film Song of Bernadette, and subsequently conjured up a vision of the Virgin for himself. He conversed with her for sixteen consecutive nights at a certain rock in the Bronx. She told him to have a chapel built on the spot, and promised the appearance of a healing spring within a short time. Though the site received the popular name of the Bronx Lourdes, and credulous folk hurried there in astonishing numbers to pray for miraculous cures, the spring never appeared. Eventually, young Joseph became embarrassed by the fuss he had caused. He then said the Virgin told him she wouldn't come any more to that place. Despite this disappointment, for many years the faithful continued to gather and dig in the mud, seeking the holy spring.77 But it was not only the simple-minded who sought help from Mary. Historian Henry Adams thought Christianity's divine mother, however attenuated, offered the only hope of spiritual comfort in an alienated technological society. He saw that "the males of his society, who had transferred so many of their once autonomous activities to machines and automatons, did not have sufficient life-sense to save the race. In their blind pride over their scientific facilities, they would cling to the insensate mechanisms they had created, making them go faster and faster, though incapable of applying the brakes .... Henry Adams, at the end of his own career, turned to another countervailing form of energy, the energy of life, the energy of erotic love, reproduction, and creation; he sought a counterpoise to chaos by invoking woman's faith in her own creativity, in all the ramifying, formative processes of life, above all those of sex, love, and motherhood." In a poetic address to the Virgin he said: "I feel the energy of faith, not in the future science but in you."78 Once more it seemed that God (or man) depended on his Mother (or woman) to straighten up the mess he had made, even if it meant ceding supreme power to her. An 18th-century theologian wrote, "At the command of Mary all obey, even God." Today it is widely recognized even by laymen that "two rivers of common source, Mary and Maya, the Virgin and Shakti, once again run into one: and the Goddess is once more, as she ever was, the creatrix of the universe, the self-revealing energy of the unknowable God." 79 Myrrh Appearing at two crucial points in Christian mythology, at Jesus's birth (Matthew 2: ll) and again at his death (Mark 15:23), myrrh represented the mystic virgin mother who was also Mother Death, called Mary, or Miriam, or Mari, or Myrrha, or-as the Christians called the virgin Mary-"Myrrh of the Sea." 1 The pagans' version of Mary was the temple-maiden Myrrha, who gave birth to Adonis, "the Lord," in the same cave at Bethlehem that Christians claimed as Jesus's birthplace.2 Myrrh was used as aphrodisiac incense in Adonis's rites, and its thorny twigs probably formed the mock crown of the sacred king, still called the Crown of Thorns. Myrrh was an emblem of Mara, a common Oriental name for the spirit of death.3 Some scholars have offered a theory that myrrh was given Jesus on the cross to deaden his pain, because of a Jewish tradition that "the kindly women of Jerusalem" used to give myrrh to "those who were led out to execution." 4 The theory cannot be supported, since myrrh has no analgesic properties. The women of Jerusalem apparently had another, less kindly reason for giving myrrh to those executed; even early Christians remembered that myrrh meant the death and rebirth of a god and was identified with his holy mother. In the lore of magic, myrrh was credited with power to cause menstruation: perhaps a relic of ancient legends of the castrated god's shedding of the "blood of life." 5 Theotokos "God-bearer," title of the virgin Mary. Church fathers originally opposed the title because "It is impossible that God should be born of a woman." 1 Later church authorities changed their minds and pronounced it possible. Ecclesia "The Church," a title of the virgin Mary, who was supposed to represent the physical body of which Christ was the spiritual head. Holy Mother Church was both bride and mother of God, according to Christian mystics, postulating even an incestuous Sacred Marriage in the old pagan style. The erotic poetry of Solomon's Song was glossed as an expression of the love between Christ and "Ecclesia." lrenaeus said Mary-Ecclesia was "the pure womb which regenerates man unto God." As in the manner of pagan temples, even the church building was likened to Mary's body. Immaculate Conception Often erroneously thought to refer to the conception of Christ, the doctrine of the Immaculate Conception actually was invented to absolve the virgin Mary of original sin from the moment of her own conception. Early fathers of the church said Mary couldn't be Theotokos (God-bearer) if she was human, therefore tainted with the sin of Eve; it was heresy to worship her as divine.1 Nevertheless, people insisted on worshipping her.2 By the 12th century, Mariolatry even overshadowed the worship of God and Christ; so the doctrine of the Immaculate Conception was invented to make her uniquely holy. Many churchmen opposed the doctrine, which was heatedly argued for the next 700 years. Finally it was adopted as an article of faith by Pope Pius IX in 1854.3 Every Catholic was commanded to believe henceforth that Mary "at the first instant of her conception, was preserved immaculate from all stain of original sin, by the singular grace and privilege granted to her by Almighty God." 4 A certain unnamed medieval holy man had been informed by a divine source that Mary's birthday was September 8, precisely nine months after the December festival which originally represented the conception of the Virgin Goddess Kore.5 Apparently the date was chosen to celebrate Epiphany and the Immaculate Conception at the same time. These events being equally devoid of documentation, their invention and promulgation sometimes aroused scorn among non-Catholics. Hazlitt scoffed: "We hear of her immaculate conception as an afterthought, on the part of the Romanists.... [T]he whole narrative touching her [Mary] is evidently fabulous, and ... the immaculate conception by her mother, her own purification ... are absurdities." 6 How Mary's conception took place was a problem that aroused some ingenious theological nonsense. Mary's father was not God or a spirit but a living man, and if he had sexual intercourse with Mary's mother it would mean using the medium of transmission of original sin, by the church's own teaching. Some theologians would have it that his seed was carried magically, as if he were an incubus. Gabriel The angel who brought God's seed to the virgin Mary. The Bible says Gabriel "came in unto her," which meant he had sexual intercourse with her, in King James terminology (Luke 1:28). Gabriel's name means "divine husband." 1 There seems to have been a hidden reference to the ancient custom, whereby temple virgins were impregnated by certain priests.designated "fathers of the god," as in Egypt.2 See Mary; Virgin Birth.    Mary Magdalene The Gospels say Jesus cast seven devils out of the sacred harlot Mary Magdalene, and appeared first to her after his resurrection (Mark 16:9). Books later eliminated from the canon by Christian censors gave further curious details about the relationship: Jesus loved Mary Magdalene more than all other apostles, called her Apostle to the Apostles and "the Woman Who Knew the All," and often kissed her.1 He said she would excel every other disciple in the coming Kingdom of Light, where she would rule. 2 Before Gnostic Gospels were cut out of the canon, they were accepted as the Word of God, as much as the synoptic Gospels and other New Testament writings. Therefore medieval traditions concerning Mary Magdalene hark back to her early mystical supremacy. She was called Mary Lucifer, "Mary the Light-giver." It was said Jesus raised Lazarus from the dead solely for love of her. "There was no grace that He refused her, nor any mark of affection that He withheld from her."3 The Pistis Sophia made Mary Magdalene the questioner of Jesus, in the Oriental manner of the catechism applied to the god by his Shakti or Devi (Goddess). The female questioner then was addressed as "Dearly Beloved."4 Jesus used the same form of address, though later editors eliminated all traces of the identity of his questioner; but it was apparent that his "dearly beloved" was Mary Magdalene.5 Origen showed a mystic devotion to Mary Magdalene, confusing her with the Goddess by calling her "the mother of all of us," and sometimes Jerusalem, and sometimes The Church (Ecclesia, another title of the Virgin). Origen claimed Mary Magdalene was immortal, having lived from the beginning of time.6 Thus it seems Mary the Whore was only another form of Mary the Virgin, otherwise the Triple Goddess Mari-Anna-Ishtar, the Great Whore of Babylon who was worshipped along with her savior-son in the Jerusalem temple.7 The Gospel of Mary said all three Marys of the canonical books were one and the same.8 Indeed, the Virgin and Whore were still confused with one another in the 7th century A.D. when, on the day of the Nativity of the Blessed Virgin, Pope Sergius instituted an annual procession to the old temple of the prostitute-goddess Libera, changing the temple's name to Santa Maria Maggiore: Most-Great Holy Mary.9 It was not made clear which Holy Mary was meant. A Gnostic poem merged the two of them as a primal feminine power: "I am the first and the last. I am the honored one and the scorned one. I am the whore, and the holy one." 10 Magdalene means "she of the temple-tower." The Jerusalem temple had a triple tower representing the triple deity, one tower bearing the name of the queen, Mariamne, an earthly incarnation of the Goddess Mari. 11 This was the same Mariamne, Miriam, or Mary who took Joseph for her lover. 12 Priestesses of this temple apparently subsidized Jesus and his companions, according to Luke 8:1-3, which says Jesus and "the twelve" were financially supported by Mary Magdalene and a group of women. Latin texts say the women provided for "him" (Jesus), but Greek texts make it "them." 13 The seven "devils" exorcised from Mary Magdalene seem to have been the seven Maskim, or Anunnaki, Sumero-Akkadian spirits of the seven nether spheres, born of the Goddess Mari. Their multiple birth was represented in her sacred dramas, which may account for their alleged emergence from Mary Magdalene. An Akkadian tablet said ofthem: "They are seven! In the depths of the ocean, they are seven! In the brilliancy of the heavens, they are seven! They proceed from the ocean depths [Maria], from the hidden retreat." 14 The Gospels say no men attended Jesus's tomb, but only Mary Magdalene and her women. Only women announced Jesus's resurrection. This was because men were barred from the central mysteries of the Goddess. Priestesses announced the successful conclusion of the rites, and the Savior's resurrection. The Bible says the male apostles knew nothing ofJesus's resurrection, and had to take the women's word for it (Luke 2 4: 10-11 ). The apostles were ignorant of the sacred tradition and didn't even realize a resurrection was expected: "They knew not the scripture, that he must rise again from the dead" (John 20:9). Mari-Ishtar the Great Whore anointed-or christ-ened-her doomed god when he went into the underworld, whence he would rise again at her bidding. That is, she made him a Christ. Her priestess raised the lament for him when he died in the flesh, as a sacrificial victim. In the Epic of Gilgamesh, victims were told: "The harlot who anointed you with fragrant oil laments for you now." 15 Templewomen of Jerusalem raised the same lament for Tammuz (Ezekiel 8: 14), with whom Jesus was identified. Jesus himself said Mary Magdalene anointed him for his burial, pouring a precious unguent on his head in the time-honored manner of the sacred king' s crowning (Matthew 26:7-12). The christening-vase of holy oil was the ubiquitous symbol of Mary Magdalene in Christian art-though the virgin Mary also bore the harlot's title of Holy Vase. 16 See Jesus Ben Pandera. Virgin and Whore constantly exchanged attributes through the Middle Ages; the virgin Mary was consistently a special patron of prostitutes.'7 A Christian magic ring, now in the London museum, bears the legend, "Holy Mary Magdalene pray for me." 18 Pope Julius II by a papal bull established a "sacred" brothel in Rome, which flourished under his successors Leo X and Clement VII. The earnings of this brothel supported the Holy Sisters of the Order of St. Mary Magdalene, indicating that the Holy Sisters and the magdalenes (whores) were one and the same. Pope Innocent III also favored Rome's collegia of prostitutes, called virgines, "unmarried women." He publicly announced that ariy man who married one of them would be specially praised in heaven. 19 Much Christian myth-making went into the later history of Mary Magdalene. She was said to have lived for a while with the virgin Mary at Ephesus. This story probably was invented to account for the name Maria associated with the Ephesian Goddess. Afterward, Mary Magdalene went to Marseilles, another town named after the ancient sea-mother Mari. Her cult centered there. Bones were found at Vezelay and declared to be hers. Her dwelling was a cave formerly sacred to the pagans, at St. Baume (Holy Tree).2° For thirty years she lived there without eating or drinking, her only nourishment the sweet songs of the angels, a "delightful repast" she daily took in through her ears.21 A church was built over her grotto. Local winegrowers still offer votive candles to her for a good vintage, as if the ancient fertilitymother still occupied the site. 22 St. Martha accompanied Mary to Provence and worked a number of miracles there. Meeting a dragon named Tarasque (i.e., the Celtic deity Taranis), Martha destroyed him by tying him up with her girdle and pouring holy water on his head. 23 Old images of the Twofold Goddess with her Great Serpent seem to have been renamed Mary and Martha. More often, Mary appeared as the typical feminine trinity ruling birth, love, and death. As Holy Mary at the Cradle, she was the midwife (or birth-goddess) who delivered Jesus.24 As harlot and funerary priestess she was linked with sex and death. Finally there was the Gnostic suggestion that she was the original "pope," foundress of Christ's church, according to the Oriental idea that spiritual authority must pass from male to female and vice versa (see Peter, Saint). Some said she married St. John the Evangelist.25 In 12th-century Milan they were worshipped together in a dual cathedral built and administered by the monks of St. John jointly with the virgines of St. Maria Maggiore, also entitled Sancta Dei Genetrix (Holy Mother of God). The androgynous cathedral was excavated in 1943-44, but its discovery was kept secret. 26 During the 13th century a Dianic temple was rededicated to Mary Magdalene. At Easter, the story of her conversion of the rulers of Marseilles was chanted at the altar. Later the sacred song was suppressed. Later still, Mary's devotees were forbidden to hold mass. In 1781, the Magdalene temple was demolished. 27 Magdala "High Place," or "Temple"; in Herod's triple-towered palace in Jerusalem, the sanctuary of Queen Mariamne. Thus "Miriam of Magdala" (Mary Magdalene) was either the queen herself or a high priestess impersonating the Goddess Mari. See Mary. Freya/Frea/Frigga/Frigg Great Goddess of northern Europe, leader of the "primal matriarchs" called Afliae, "powerful ones," or Disir, "divine grandmothers": the same as the Hindu matrikadevis or mother goddesses. Freya was the Vanadis, the ruling ancestress (dis) of the Vanir or elder gods, who ruled before the arrival of Odin and the patriarchal Aesir ("Asians") from the east. Myths said Odin learned everything he knew about magic and divine power from Freya. 1 The pagans said nothing could be lucky without Freya's presence. Even the gods languished and began to decline toward death, like mortals, when Freya was taken from them.2 Like all forms of the Goddess, Freya represented sexual love, which is why her alternate name Frigg became a colloquialism for sexual intercourse. Her consort Frey sometimes took the form of a phallus. In Uppsala his name was Fricco, "Lover," cognate with the phallic god Priapus, from the Indo-European root prij, to make love-which also gave rise to the modern "prick." 3 Though he was sometimes called Freya's twin brother, like the Artemis-Apollo, Isis-Osiris pairs, Frey made a lingam-yoni combination with Freya. Their names meant "the Lord" and "the Lady." 4 Some writers identified them with Attis and Cybele, tracing Frigga to "Frigia" or Phrygia, the Magna Mater's home.5 Frey was the god of Yule, the pagan solstitial festival assimilated to Christmas. At the turning of the solar year he was born of his virgin-mother- sister-bride.6 Like other seasonal gods he had a perpetual rival, Njord, the other half of the year. They were collectively blotgodar (blood-gods), who fought and sacrificed each other over and over. Njord was called the first god of the Swedes, having ruled before Odin brought alien gods from Asia. Frey was another aspect of him, worshipped in the sacred grove at Uppsala long before it was taken over by Odin's priests.7 The grove itself stood for the body of the Goddess. Many of Freya's names were only kennings (metaphors) from the hymns composed in her honor by her skalds. Focusing on the theme of love, and known as mansongr, "woman songs," these compositions were specifically forbidden by the medieval church. 11 Despite the opposition of the clergy, Germans persisted in believing that Freya's sacred day, Friday, was the luckiest day for weddings. 12 Freya or one of her equivalents married each of the early Swedish kings: "They were regarded in heathen times as the husbands of the fertility goddess .... [T]hey suffered a real or symbolic death in that capacity when their time of supremacy came to an end." Scandinavian Aryans followed the typical pattern of sacred marriage between Goddess and king, the latter becoming identified with the male fertility deity whose function it was "to die for the land and for his people, while the goddess never dies. Her function is to weep over him, perhaps to help bring about his return, or to give birth to the divine child who is to take his place." 13 (See Kingship.) After their abrupt sacrificial deaths, Freya kept the spirits of slain kings and heroes in her Fensalir or Marsh-halls, also called Folkvangr, the Field of Warriors. 14 They could be reborn after spending a cycle of time in the wet, fertile earth-womb. Freya's Marsh-halls recall the "bog" where Baal-Hadad lay for seven years before he was resurrected to godhood by priestesses of Asherah. 15 Like the early Semitic worshippers of the Great Mother, Aryans were "men of clay"-the meaning of their name-because their bodies came forth from Modir. This meant the root of both "mud" and "mother"; she was the same primal creatress whom the Russians called Moist Mother Earth. 16 Modir too was another manifestation of Freya. She was especially linked with the strange archaic god Heimdall, whose name meant "a ram," undoubtedly one of the ubiquitous animal substitutes for a human sacrifice. The ram's horn was Heimdall's ringing Gjallarhorn, on which he blew the Last Trump to announce the coming of doomsday and the world's destruction. In the Bible, magic ram's horns were supposed to bring about the destruction of Jericho in the same manner 17 The link between Heimdall and Freya suggested her Kali-like function as a Destroying Goddess, which she would assume when men and gods displeased her by forgetting her principles of right living, justice, honor, and peace. She knew more magic than the gods. Her knowledge was collectively seidr, cognate of Sanskrit siddhi, the miraculous powers developed by the practice of yoga. Freya had so many incarnations and aspects that the scholars who tried to characterize her by only one of them soon ran into a mass of contradictions. She was called the Goddess of fertility, love, the moon, the sea, the earth, the underworld, death, birth; virgin, mother, ancestress, queen of heaven, ruler of fate, of the stars, of magic; the Great Sow wedded to the sacrificial boar; the Mistress of Cats; the leader of Valkyries; the Saga or "sayer" who inspired all sacred poetry. In sum, she was as many-sided as any other version of the Goddess. Marginal note: Freya had many alternate names. She was Gerd the Earth Mother, or Eartha; Godiva, "the Goddess"; Syr, "the Sow"; Gefn, "the Giver"; Horn, the holy harlot; the Vanadis; or Mardoll, the Moon Shining Over the Sea.8 Sometimes she was simply Lofn, "Love." 9 She was also identified with Mana, the Moon; or Hel, the underworld; or Nerthus, the primal Goddess of the Plow, in charge of the fertility of the earth; she separated the island of Zealand from Sweden by plowing a furrow around it. 10 Friday Day of the Goddess Freya, called unlucky by Christian monks, because everything associated with female divinity was so called. Friday the 13th was said to be especially unlucky because it combined the Goddess's sacred day with her sacred number, drawn from the 13 months of the pagan lunar year. (See Menstrual Calendar.) Romans named the day dies Veneris after Venus, their own version of the same Goddess. In modern French, Friday is still vendredi, 1 and in Italian, venerdi. Friday used to be the seventh day of the week. It was the Sabbath of the Jewish lunar calendar and is still the Sabbath of Islam. Scandinavian pagans, Hindus, and rural Scots insisted that Friday was the most propitious day for a marriage because it was the day that favored fertility. Fish were eaten on Friday as fertility charms, in honor of Venus (or Freya) whose totems they were. Fish are still considered "aphrodisiac" food because they were sacred to Aphrodite. Thus the Catholic habit of eating fish on Friday was wholly pagan in origin. But the church never acknowledged the debt. In the Middle Ages, when pagan votaries of Freya continued to celebrate her rites on Friday, churchmen designated her day as the day of "devil worship." 2 Vanir Scandinavian elder deities: peace-loving, matriarchal, agricultural nature spirits led by Mother Earth and by Freya, "the Lady," called Vanadfs or Matriarch of the Vanir. The warlike Aesir led by Father Odin moved into the territory of the Vanir and made war against them, beginning with an act of cruelty: the Aesir seized and tortured their holy sorceress, Gullveig.1 In the end the Vanir were conquered, but many generations remained in awe of their miraculous powers. They were said to have accomplished everything by magic, and invented all the knowledge that the new gods learned. 2 Whether the Vanir were described as elder gods, giants, elves, matriarchs, or "primal ancestresses," they seem to have represented pre-patriarchal farming cultures who were forced to give way to nomadic Aryan invaders. Kelle/Kelly Irish-druidic priest-name, derived from pre-Christian holy harlots of the Goddess Kelle, Kale, or Kali. Irish writings described the divine harlot Mary Magdalene as a kelle. 1 The medieval term Kele-De was considered somewhat mysterious, translated "Bride of God" if a woman, "Servant of God" if a man.2 These translations were inaccurate. Kele-De meant literally the spirit of the Goddess Kele, evidently identical with the Goddess Kali of the original Indo-European Celts. Votaries of the Goddess Kele stressed the search for inward perfection through meditation, yogic style.3 Her gods assumed the lotus position like eastern yogis. Her primitive Grail hero, Peredur, experienced her as the "most beautiful woman in the world," represented by the three colors of the Divine Prakriti, still known as the Gunas, standing for her powers of creation, preservation, and destruction. 4 The mythical "St. Kilda" seems to have been another version of the Goddess Kele, dwelling on a remote rocky islet once identified with the western paradise of the dead. St. Kilda's Isle still exists, but the origin of its name has been forgotten. The ubiquitous Irish word kill, a cell or cave, once meant a shrine of Kele, whose holy men called themselves Culdees, Colidees, Cele-De, Keledio, etc. Some were described in Christian histories as monks, though they were obviously married.5 Kildare was a major shrine of the Goddess Kilda-Kele, or Brigit, identified with the virgin Mary after Christian monks appropriated the site. But the guardianship of the sacred fire at Kildare had long been a prerogative of priestesses; the shrine was forbidden to men.6 Confusion of Kilda-Kele-Brigit with Mary was not too far-fetched, as they had been aspects of the same Goddess for thousands of years in India as Kali-Mari or Kel-Mari, the Pot Goddess who made human forms out of clay.7 (See Kali Ma.) Xochiquetzal Mexican Aphrodite: a many-faceted Love Goddess, Moon-virgin, fairy queen, and Madonna; a patroness of marriage and sacred harlots, dance, songs, spinning, weaving, changes and transformations, magic, and art. Like Syrian Adonis, her son-lover was a young vegetation god. 1 Her worshippers said Xochiquetzal was the mother of all races of humanity after the primordial flood. Her many children were as dumb as animals until her holy spirit in the form of a dove descended on them from the Tree of Heaven and gave them speech. In this way all the world's languages were created. 2 In addition to the dove, another symbol Xochiquetzal shared with the ancient Indo-European Goddesses was her sacred flower, the marigold-perhaps a New World version of the golden Thousand Petaled Lotus representing the Great Mother in India. Xochiquetzal's paradise was located "above the nine heavens in a very pleasant and delectable place, accompanied and guarded by many people and waited on by other women of the rank of goddesses, where are many delights of fountains, brooks, flower-gardens." 3 This fairyland was available after death to those who faithfully served the Goddess and lived according to her laws. Thais, Saint The famous harlot Thais, mistress of Alexander the Great, was transferred to the 4th century A.D. in her Christianized legend, which ignored chronology so Thais could repent her gaudy life and be converted to Christianity by one of the Coptic cenobites, usually St. Anthony. To fulfill what seemed to be one of the ascetics' favorite fantasies, Thais at the height of her beauty and fame was said to have renounced her sins, mortified her flesh, burned her fine clothes and ornaments, given away all her wealth to the church, and walled herself up in a desert cell to live in the midst of her own filth. The only trouble with the hagiographer's tale was that, at the time it was supposed to have happened, Thais had already been dead for more than 600 years. From Barbara Walker's Women's Encyclopedia of Myths and Secrets