History of the Black Madonna Genre
Important early studies of dark images in France were done by: Marie Durand-Lefebvre (1937); Emile Saillens (1945); and Jacques Huynen (1972). The first notable study of the origin and meaning of the so-called Black Madonnas in English appears to have been presented by Leonard Moss at a meeting of the American Association for the Advancement of Science on Dec. 28, 1952. Amazingly, all the images in Moss' study had a reputation for miracles. Based on a study of nearly one hundred samples from various parts of the world, Moss broke the images into three categories:
1) dark brown or black madonnas with physiognomy and skin pigmentation matching that of the indigenous population.
That a certain percentage of black images falls into the first group seems self-evident. For example, Negroid features accompany dark color in African images. This trait is also apparent in many of the ethnic crèches in the Marian Library collection. Also, the famous image of Our Lady of Guadalupe from Mexico [at right], though not particularly dark, was included in this class by Moss.
The second explanation is frequently cited by Catholic non-experts in relation to particular images. Though overused, it certainly applies to a certain percentage of Black Madonnas. The famous statue of Our Lady of the Hermits in Einsiedeln, Switzerland illustrates this phenomenon. After evacuation to Austria in 1798 to escape the designs of Napoleon when the Madonna was returned in 1803, she was found to have been cleaned during her stay in Bludenz. It was promptly decided that she should be restored to her wonted blackness before being exposed once more to the gaze of the faithful.
Similarly, the statue of Our Lady of Altötting was rescued from the ravaging of the church by flame in the year 907. This might account for the darkened features, though Moss has his doubts. If not the image at Altötting, other Black Madonnas were certainly altered in appearance after 'miraculous' rescues from burning churches.
After accounting for images which fall into the first two categories, we are left with a number of black Madonnas still requiring explanation. As Moss notes: "It is difficult to rule out artistic license." In the absence of texts stating the artist's intent, only speculation is possible. However, assuming that some of the images were darkened intentionally, we may attempt some explanations. There seem to be two particularly strong theories.
The first is that the images were darkened to illustrate a text from the Song of Songs: "I am black but beautiful." [Negra sum sed formosa] In support of this theory, note that many of the black Madonnas exist in France, and date from around the time of the crusades, when Bernard of Clairvaux wrote numerous commentaries on the Canticles, comparing the soul to the bride, as well as many on Our Lady. He was also known to have visited several shrines of the Black Madonna, for example: Chatillon and Affligem. In the Gothic period texts explicitly interpreted the Bride in Canticles as referring especially to Mary. Once artistic precedent had been set, subsequent black Madonnas may be explained by artistic convention rather than theological motivation. Based on historical correlations, Ean Begg speculates that the genre developed from an esoteric popular religion common among the Templars and Cathars, perhaps as a complement to the impetus from Bernard.
The other prominent theory is briefly summarized by Stephen Benko: "The Black Madonna is the ancient earth-goddess converted to Christianity." His argument begins by noting that many goddesses were pictured as black, among them Artemis of Ephesus, Isis, Ceres, and others. Ceres, the Roman goddess of agricultural fertility, is particularly important. Her Greek equivalent, Demeter, derives from Ge-meter or Earth Mother. The best fertile soil is black in color and the blacker it is, the more suited it is for agriculture.
Were these images taken as-is, renamed [baptized as it were] and reused in Christian worship? If so, the practice seems
compatible in spirit with the norms on inculturation given by Pope St. Gregory the Great in a letter to priests written in 601:
We may even wonder whether pagan statues of Mother and Child were thought to represent someone other than the Virgin Mary and her Son, Jesus. For Roman Catholics, Mary is "The Woman." (cf. Jn 2 and 19) Similarly, the only child worthy of special note is "The Christ Child." Lacking explicit identification, it seems natural that Christians read these perspectives into any art they saw. In fact, it seems that Eusebius of Caesarea took advantage of this predisposition and, sublimating any pagan roots [which he considered likely], used an image of the black Madonna as preparatio evangelii or evangelical preparation, a readily accepted introduction to the full Christian mystery, which is indeed centered on the Word's Incarnation through Mary.
Far from condemning the phenomenon, Benko, a non-Catholic, goes even further in validating this example of inculturation. He
begins by noting the Judeo-Christian roots of the earth-mother concept in Adam's creation in Genesis 2:7. Benko sees a parallel to
the "New Creation" in which Christ is the "New Adam." Structurally, Mary parallels the earth of the first creation. Benko also cites Ambrose
(d. ca. 390) as an explicit example: "From the virgin earth Adam, Christ from the virgin." Moss mentions a similar teaching from Ambrose's pupil:
Augustine noted that the Virgin Mary represents the earth and that Jesus is of the earth born." A number of similar examples could be cited from the
Christian Tradition in and around Syria. For example, the following is from the Maronite Liturgy:
Along similar lines, Benko mentions Genesis 3:19 as closely related to the Creation account of Genesis 2:7. The agricultural cycle images death and new life, themes closely connected the paschal mystery of Jesus. Indeed, some early Christian writers used pagan myths of life reborn from death, like the Phoenix rising from its ashes, as preambles to the announcement of Jesus' story.
Please see links below for meditations on specific Black Madonna images:
We received the following commentary to add to this information:
For further information on Black Madonnas, refer to The Cult of the Black Virgin (1985) by Ean Begg;
Mother Worship:Themes and Variations (1982) by James Preston (ed.); and The Virgin Goddess (1993) by Stephen Benko
or to these other Mary Page resources:
Author of the Black Madonna series: Michael Duricy.
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This page, maintained by The Marian Library/International Marian Research Institute, Dayton, Ohio 45469-1390, and created by Michael P. Duricy , was last modified Friday, 11/22/2013 12:47:43 EST by Michael Duricy . Please send any comments to email@example.com.