In the last section, we had the Divine Feminist and the Divine Mother of All Creation. In this section, I will cover a third archetype of the “Divine Feminine” relating to the Patriarch.
Mary, Mother of God, the perpetual virgin does not appear until the New Testament, but her story, despite different details, is the same motif of other miraculous birth stories. Her archetype is that of a subservient mistress willing to obey, yet she is also a mother. The Old Testament, despite what many Christians and apologists insist, did not prophesy anything about her. Her story is as old as her name and the Ozark Mountains. She is similar to Hera, Isis, Ishtar, and many others, who many are the “Queen of Heaven”. With this motif, comes a woman who is a child of god, yet the mother of god, as well as his handmaiden. She is an archetype that many religious women strive to emulate, if not admire, and deserves a whole section in this series.
She is one of 75 that Muslim men so desire to have in Paradise and the baby-maker that many Evangelicals and some Catholic men adore. Not once did she tell God, a male, no. Yet, if such men get their way, just who is going to pay for all these babies and how is the earth going to sustain all these people?
One of the famous prayers about her is "Hail Mary".
Hail Mary, full of Grace
The Lord is with Thee
Blessed art thou among women
And blessed is the fruit of thy womb Jesus
Holy Mary, Mother of God
Pray for us Sinners
Now and at the hour of our death.
The focus is on her motherhood and the last part of “Hail Mary” concerning her being Mother of God was added in 430 CE. In 431 CE Council Ephesus declared her as such, yet she is a perpetual virgin and nuns try to emulate her by wearing the Catholic version of a burka called a habit, as they refrain from ever having sex. In 1892, the Pope imposed strong condemnation on women who would not accept their motherly duties. Many girls, even in sects who do not honour Mother Mary as the Catholics or Episcopalians do, are still encouraged to use this Mary as a role model. Thus, the idea of motherhood was forced on women, as well as young girls.
The Song of Mary, also called the Magnificat, found in Luke 1:46-55, has her sounding like a wishy-washy schoolgirl who just did it with her boyfriend for the first time. She is his maidservant with Stockholm’s Syndrome, in which he can do as he will, and this is supposed to be blessed. Whatever, but is this for real?
While all the goddesses were mothers in their various stories, the Church imposed this aspect of the goddess on women and many still do today, despite many knowing she was a composite of previous goddesses, according to Barbara G. Walker in her Encyclopedia (p 602). They deny a woman the right to an abortion, and sometimes including contraception, not giving her a choice as to how many babies she will not have or even right to life. The men who force this status of a perpetual baby-maker do not care if she dies in childbirth, as long as she gives birth. If the baby and/or mother dies during labour too, so what. It was God’s will.
However, the truth of the matter, concerning this divine feminine of Motherhood is that she is newer version of all the other goddesses before her. She is the Goddess of fertility, but it is unlikely the intent behind this goddess was to force all women to have every single baby they conceive or not use even an archaic form of birth control, despite the fact that Egyptian women used a crude form and even one we still use today.
Regardless, her persona, according Walker, was created over the first four centuries from various pieces of other goddesses prior to her (604). In fact, on page 606, Walker points out that the Ave, in Ave Maria, is Latin for Eve or Eva, stating that some mystics “said Mary was Eve’s purified reincarnation”. This in a sense shows that humans were once again attempting to rewrite their stories.
Walker continued and stated, “The theologians of the 13th century claimed Mary’s morality should bring more women to obey the Church, because the king of Heaven is no mere man, but a mere woman is its queen (p 606).” That one mere fragment in the sentence appears to speak volumes as to why this “goddess” was demoted like all the other archetypes before her. Not only that, but the idea of obey insinuates a controller or master. A domineering master can control the body of the servant and decide what she can or cannot do with it. Her sexuality is now in the hands of men.
However, when we look closely at her name, it means “beloved. The idea of “beloved” takes on another aspect of this rewritten goddess beyond controlled sexuality. Both she and Isis were Mri or Meri, the Beloved or Loved. Merti or Mertae are derivatives and lead to a form of Martha. Both Isis and Osiris were referred as Meri Isis or Meri Osiris.
From the last link:
Firstly, it is important for us to examine where the epithet Meri comes from, what it means, and where it is appropriately used in Hieroglyphs. It is important to note, that such an appellation was in no way exclusive to Isis, in fact, as asserted by Dr. Denise Doxey: ‘Among the most common epithets found in the Middle Kingdom inscriptions are those introduced by a form of the verb mri, ‘love’(3). However, to have the audacity to assert that such an appellation was never possessed by Isis is close to laughable.
Meri simply means ‘beloved’, ‘desired’, ‘delight’, ‘lover’, or ‘loving’(4) etc, and thus one would expect such a term to be used frequently in Egyptian scripture, often in reference to government officials, priests and Deities themselves. However, one should pay close reference to the context of ‘divine love’ being used, as before the New Kingdom such love was never issued by a subordinate, moreover it was passed on to subordinates by those of higher power (such as the deities themselves)(5). During the New Kingdom however, divine love was reciprocal, such as a King being loved by his people, and the King loving his people; this lead to the increasingly frequent application of such an epithet to the Deities themselves(6) – Resulting in them being invoked through divine love, and thus being known as ‘Mery’, or ‘Meri’.
Achraya S told about this Mri/Meri/Mery/Mry/Mari thing in her book, Christ In Egypt (pp124-138). She stated and quoted similary as above that Mri, in Egyptian, is the verb form of love, want, desire, wish. The epithet Meri or Mery means beloved, desired, delight, loving, lover, and the loving one. The idea of love was important to Egyptians. She also quotes Doxy as saying, “that the Egyptians regard love as “the means by which one achieved a venerated state in the afterlife (Doxy 131).” Thus Mery Isis or Isis Mery would be Beloved Isis and the Greek for Mery/Mary is Μαρία. Thus, Mary would simply mean Beloved.
Either Mary is the archetype Divine Mother, which seems to be taken by Eve, the Divine Mistress, or she is simply the Beloved Virgin.
I guess Mary was not good enough for the Muslim Patriarch. Does this mean they prefer lust to love?
To be continued with Part III.