Virgin Mary

 

Photo 6


YES ! . . . there was a Mary (Myriam), and she was the physical mother of the physical sacrifice for sin (Messiah Yahshua), but the question here is not whether they existed or not, but why are they depicted by catholicism in the same setting as the familiar pagan goddesses were? ... and the simplified answer is because it was easier for the pagan Roman catholic church and catholic controlled Roman Government to establish dominance over vast numbers of pagan people that existed within the realm of the Roman Empire. This was a politically motivated scheme designed to control the populations of the conquered nations by consolidating all PAGAN idols and traditions "Universal" names, and thereby unifying all conquered pagan nations under one Pagan Roman Rule, and one Pagan Christian Roman church. "A wolf in sheeps clothing!", so to speak.
Remarkably, catholicism and christianity are both pagan, and stole the identity of the Hebrew Savior Messiah Yahshua.
(Also, see below)



Please Read the following excerpt from "The Two Babylons"



The Two Babylons

The Sacrifice of the Mass

by Alexander Hislop

 

Chapter IV

Section III (Excerpts)

 

If baptismal regeneration, the initiating ordinance of Rome, and justification by works, be both Chaldean, the principle embodied in the "bloodless sacrifice" of the mass is not less so. We have evidence that goes to show the Babylonian origin of the idea of that "bloodless sacrifice" very distinctly.__ From Tacitus we learn that no blood was allowed to be offered on the altars of the Paphian Venus. Victims were used for the purposes of the Haruspex (a Roman priest who practiced fortune telling by the inspection of the entrails of dead animals), that presages (fortune telling) of the issues of events might be drawn from the inspection of the entrails of these victims; but the altars of the Paphian goddess were required to be kept pure from blood.

Romans 5:8-9 But Yahweh commends his own love toward us, in that while we were yet sinners, Messiah Yahshua died for us. Much more then, being now justified by his blood, we will be saved from Yahweh's wrath through him. (see John 19:34, Acts 20:28, 1 Corinthians 10:16, and Revelation 1:5)

Tacitus shows that the Haruspex of the temple of the Paphian Venus was brought from Cilicia, for his knowledge of her rites, that they might be duly performed according to the supposed will of the goddess, the Cilicians having peculiar knowledge of her rites. Now, Tarsus, the capital of Cilicia, was built by Sennacerib, the Assyrian king, in express imitation of Babylon. Its religion would naturally correspond; and when we find "bloodless sacrifice" in Cyprus, whose priest came from Cilicia, that, in the circumstances, is itself a strong presumption that the "bloodless sacrifice" came to it through Cilicia from Babylon. This presumption is greatly strengthened when we find from Herodotus that the peculiar and abominable institution of Babylon in prostituting virgins in honor of Mylitta, was observed also in Cyprus in honor of Venus. But the positive testimony of Pausanias brings this presumption to a certainty. "Near this," says that historian, speaking of the temple of Vulcan at Athens, "is the temple of Celestial Venus, who was first worshipped by the Assyrians, and after these by the Paphians in Cyprus, and the Phoenicians who inhabited the city of Ascalon in Palestine. But the Cythereans venerated this goddess in consequence of learning her sacred rites from the Phoenicians." The Assyrian Venus, then--that is, the great goddess of Babylon--and the Cyprian Venus (See Mother of god Worship) were one and the same, and consequently the "bloodless" altars of the Paphian goddess show the character of the worship peculiar to the Babylonian goddess, from whom she was derived. In this "bloodless" respect the goddess-queen of Chaldea differed from her son, who was worshipped in her arms. He was, as we have seen, represented as delighting in blood. But she, as the mother of grace and mercy, as the celestial "Dove," as "the hope of the whole world," (BRYANT) was averse to blood, and was represented in a benign and gentle character. Accordingly, in Babylon she bore the name of Mylitta--that is, "The Mediatrix." *

*Note: Mylitta is the same as Melitta, the feminine of Melitz, "a mediator", which in Chaldee becomes Melitt. Melitz is the word used in Job 33:23, 24: "If there be a messenger with him, an interpreter (Heb. Melitz, "a mediator"), one among a thousand, to show unto man his uprightness, then he is gracious unto him, and saith, Deliver him from going down to the pit; I have found a ransom."

Everyone, who reads the Bible and sees how expressly it declares that, as there is only "one Yahweh", so there is only "one Mediator between Yahweh and men, the man Messiah Yahshua," (1 Tim 2:5), must marvel . . . . "How it could ever have entered the mind of anyone to bestow on Mary, as is done by the Church of Rome, the character of the 'Mediatrix'." But the character ascribed to the Babylonian goddess as Mylitta sufficiently accounts for this. In accordance with this character of Mediatrix, she was called "Aphrodite". . . . that is, "the wrath-subduer" * . . . . who by her charms could soothe the breast of angry Jove (the god Jupiter), and soften the most rugged spirits of gods or mortal-men. In Athens she was called Amarusia (PAUSANIAS). . . . that is, "The Mother of gracious acceptance". **

*Note: From Chaldee "aph," "wrath," and "radah," "to subdue"; "radite" is the feminine emphatic.

**Note: From "Ama," "mother," and "Retza," "to accept graciously," which in the participle active is "Rutza." Pausanias expresses his perplexity as to the meaning of the name Amarusia as applied to Diana, saying, "Concerning which appellation I never could find any one able to give a satisfactory account." The sacred tongue plainly shows the meaning of it.

In Rome she was called "Bona Dea", "the good goddess", the mysteries of this goddess being celebrated by women with peculiar secrecy.

In India the goddess Lakshmi, "the Mother of the Universe", the consort of Vishnu, is represented, also, as possessing the most gracious and genial disposition; and that disposition is indicated in the same way as in the case of the Babylonian goddess. "In the festivals of Lakshmi," says Coleman, "no sanguinary (blood) sacrifices are offered."

In China, the great gods, on whom the final destinies of mankind depend, are held up to the popular mind as objects of dread; but the goddess Kuanyin, "the goddess of mercy", whom the Chinese of Canton recognise as bearing an analogy to the Virgin or Rome. This character of the goddess-mother has evidently radiated in all directions from Chaldea.

Amos 5:26 But ye have borne the tabernacle of your Moloch and Chiun* your images, the star of your god, which ye made to yourselves.

Amos 5:26NIV "You also carried along Sikkuth your king and Kiyyun** , your images, the star of your gods which you made for yourselves.

* Chiun. is described as looking with an eye of compassion on the guilty, and interposing to save miserable souls even from torments to which in the world of spirits they have been doomed. Therefore she is regarded with peculiar favour by the Chinese.

** Kiyyuwn (h3594) kee-yoon'; from 3559; prop. a statue, i. e. idol; but used (by euphemism) for some heathen deity (perh. corresp. to Priapus or Baal-peor).

Now, thus we see how it comes that (catholic) Rome represents Christ (false Messiah), the (false) "Lamb of Yahweh," as meek and lowly in heart, who never brake the bruised reed, nor quenched the smoking flax . . . . who spake words of sweetest encouragement to every mourning penitent . . . . who wept over Jerusalem . . . . who prayed for His murderers as a stern and inexorable judge, before whom the sinner "might grovel in the dust, and still never be sure that his prayers would be heard", while Mary is set off in the most winning and engaging light, as the hope of the guilty, as the grand refuge of sinners; how it is that Christ (false Messiah) is said to have "reserved justice and judgment to Himself", but to have committed the exercise of all mercy to His Mother? (This is a contradictory belief) . . . . The most standard devotional works of catholic Rome are pervaded by this very principle, exalting the compassion and gentleness of the mother at the expense of the loving character of the Son. Thus, St. Alphonsus Liguori tells his readers that the sinner that ventures to come directly to Christ (false Messiah) may come with dread and apprehension of His wrath; but let him only employ the mediation of the Virgin with her Son, and she has only to "show" that Son "the breasts that gave him suck," (Catholic Layman, July, 1856) and His wrath will immediately be appeased. But where in the Word of Yahweh could such an idea have been found? Not surely in the answer of the Lord Yahshua (true Messiah) to the woman who exclaimed,

Luke 11:27,28 It came to pass, as he said these things, a certain woman out of the multitude lifted up her voice, and said to him, "Blessed is the womb that bore you, and the breasts which nursed you!" But Yahshua said, "On the contrary, blessed are those who hear the word of Yahweh, and keep it."

There cannot be a doubt that this answer was given by the prescient Saviour, to check in the very bud every idea akin to that expressed by Liguori. Yet this idea, which is not to be found in Scripture, which the Scripture expressly repudiates, was (and is) widely diffused in the realms of Paganism. Thus we find an exactly parallel representation in the Hindoo mythology in regard to the god Siva and his wife Kali, when that god appeared as a little child. "Siva," says the Lainga Puran, "appeared as an infant in a cemetery, surrounded by ghosts, and on beholding him, Kali (his wife) took him up, and, caressing him, gave him her breast. He sucked the nectareous fluid; but becoming ANGRY, in order to divert and PACIFY him, Kali clasping him to her bosom, danced with her attendant goblins and demons amongst the dead, until he was pleased and delighted; while Vishnu, Brahma, Indra, and all the gods, bowing themselves, praised with laudatory strains the god of gods, Kal and Parvati." Kali, in India, is the goddess of destruction; but even into the myth that concerns this goddess of destruction, the power of the goddess mother, in appeasing an offended god, by means only suited to PACIFY a peevish child, has found an introduction. If the Hindoo story exhibits its "god of gods" in such a degrading light, how much more honoring (none at all) is the Papal (catholic and Protestant) story to the Son of the Blessed, when it represents Him as needing to be pacified by His mother exposing to Him "the breasts that He has sucked". All this is done only to exalt the Mother, as more gracious and more compassionate than her glorious Son.

Now, this was the very case in Babylon: and to this character of the goddess queen her favorite offerings exactly corresponded. Therefore, we find the pagan women of Judah represented as simply "burning incense, pouring out drink-offerings, and offering cakes to the 'Queen of Heaven'." (Jeremiah 44:19).

The cakes were the "bloodless sacrifice" she required. That "bloodless sacrifice" her votaries not only offered, but when admitted to the higher mysteries, they partook of, swearing anew fidelity to her. In the fourth century, when the "Queen of Heaven", under the name of Mary, was beginning to be worshipped in the catholic Church, this "bloodless sacrifice" also was brought in. Epiphanius states that the practice of offering and eating it began among the women of Arabia; and at that time it was well known to have been adopted from the Pagans.

The very shape of the bloodless sacrifice of Rome may indicate whence it came. It is a small thin, round wafer; and on its roundness the Church of Rome lays so much stress, to use the pithy language of John Knox in regard to the 'wafer-god', If, in making the roundness the ring be broken (broken wafers are not allowed), then must another of his fellow-cakes receive that honor to be made a god, and the broken cake, that once was in hope to be made a god, must be given to a baby to play with" What could have induced the catholic Papacy to insist so much on the "roundness" of its "bloodless sacrifice"? Clearly not any reference to the Divine institution of the Supper of our Lord; for in all the accounts that are given of it, no reference whatever is made to the form of the bread which our Lord took, when He blessed and break it (Messiah Yahshua knew that breaking the bread would render it randomly jagged), and gave it to His disciples, saying, "Take, eat; this is My body: this do in remembrance of Me." As little can it be taken from any regard to injunctions about the form of the Jewish Paschal bread; for no injunctions on that subject are given in the books of Moses. The importance, however, which Rome attaches to the roundness of the wafer, must have a reason; and that reason will be found, if we look at the altars of Egypt. "The thin, round cake," says Wilkinson, "occurs on all altars." Almost every jot or tittle in the Egyptian worship had a symbolical meaning. The round disk, so frequent in the sacred emblems of Egypt, symbolised the sun. Now, when Osiris, the sun-divinity, became incarnate, and was born, it was not merely that he should give his life as a sacrifice for men, but that he might also be the life and nourishment of the souls of men. It is universally admitted that Isis was the original of the Greek and Roman Ceres. But Ceres, be it observed, was worshipped not simply as the discoverer of corn; she was worshipped as "the MOTHER of Corn." The child she brought forth was He-Siri, "the Seed," or, as he was most frequently called in Assyria, "Bar," which signifies at once "the Son" and "the Corn."

The uninitiated might reverence Ceres for the gift of material corn to nourish their bodies, but the initiated adored her for a higher gift--for food to nourish their souls--for giving them that bread of Yahweh that cometh down from heaven--for the life of the world, of which, "if a man eat, he shall never die." Does any one imagine that it is a mere New Testament doctrine, that Messiah Yahshua is the "bread of life"? There never was, there never could be, spiritual life in any soul, since the world began, at least since the expulsion from Eden, that was not nourished and supported by a continual feeding by faith on the (First Born or Resurrected) Son of Yahweh, (Col 1:19) "in whom it hath pleased the Father that all fulness should dwell" , (John 1:16)."that out of His fulness we might receive, and grace for grace" Paul tells us that the manna of which the Israelites ate in the wilderness was to them a type and lively symbol of (1 Cor 10:3) "the bread of life"; , "They did all eat the same spiritual meat"--i.e., meat which was intended not only to support their natural lives, but to point them to Him who was the life of their souls.

Now, Clement of Alexandria, to whom we are largely indebted for all the discoveries that, in modern times, have been made in Egypt, expressly assures us that, "in their hidden character, the enigmas of the Egyptians were VERY SIMILAR TO THOSE OF THE JEWS." That the initiated Pagans actually believed that the "Corn" which Ceres bestowed on the world was not the "Corn" of this earth, but the Divine "Son," through whom alone spiritual and eternal life could be enjoyed, we have clear and decisive proof. The Druids were devoted worshippers of Ceres, and as such they were celebrated in their mystic poems as "bearers of the ears of corn." Now, the following is the account which the Druids give of their great divinity, under the form of "Corn." That divinity was represented as having, in the first instance, incurred, for some reason or other, the displeasure of Ceres, and was fleeing in terror from her. In his terror, "he took the form of a bird, and mounted into the air. That element afforded him no refuge: for The Lady, in the form of a sparrow-hawk, was gaining upon him--she was just in the act of pouncing upon him. Shuddering with dread, he perceived a heap of clean wheat upon a floor, dropped into the midst of it, and assumed the form of a single grain. Ceridwen [i.e., the British Ceres] took the form of a black high-crested hen, descended into the wheat, scratched him out, distinguished, and swallowed him. And, as the history relates, she was pregnant of him nine months, and when delivered of him, she found him so lovely a babe, that she had not resolution to put him to death" ("Song of Taliesin," DAVIES'S British Druids). Here it is evident that the grain of corn, is expressly identified with "the lovely babe"; from which it is still further evident that Ceres, who, to the profane vulgar was known only as the Mother of "Bar," "the Corn," was known to the initiated as the Mother of "Bar," "the Son." And now, the reader will be prepared to understand the full significance of the representation in the Celestial sphere of "the Virgin with the ear of wheat in her hand." That ear of wheat in the Virgin's hand is just another symbol for the child in the arms of the Virgin Mother. Now, this Son, who was symbolised as "Corn," was the SUN-divinity incarnate, according to the sacred oracle of the great goddess of Egypt: "No mortal hath lifted my veil. The fruit which I have brought forth is the SUN" (BUNSEN'S Egypt). What more natural then, if this incarnate divinity is symbolised as the "bread of Yahweh," than that he should be represented as a "round wafer," to identify him with the SUN? Is this a mere fancy? Let the reader peruse the following extract from Hurd, in which he describes the embellishments of the Romish altar, on which the sacrament or consecrated wafer is deposited, and then he will be able to judge: "A plate of silver, in the form of a SUN, is fixed opposite to the SACRAMENT on the altar; which, with the light of the candles, makes a most brilliant appearance." What has that "brilliant" "SUN" to do there, on the altar, over against the "sacrament," or round wafer? In Egypt, the disk of the SUN was represented in the temples, and the sovereign and his wife and children were represented as adoring it. Near the small town of Babin, in Upper Egypt, there still exists in a grotto, a representation of a sacrifice to the SUN, where two priests are seen worshipping the SUN's image, as in the accompanying woodcut.

In the great temple of Babylon, the golden image of the SUN was exhibited for the worship of the Babylonians. In the temple of Cuzco, in Peru, the disk of the SUN was fixed up in flaming gold upon the wall, that all who entered might bow down before it. The Paeonians of Thrace were SUN-worshippers; and in their worship they adored an image of the SUN in the form of a disk at the top of a long pole.

In the worship of Baal, as practised by the idolatrous Israelites in the days of their apostacy, the worship of the SUN's image was equally observed; and it is striking to find that the image of the SUN, which apostate Israel worshipped, was erected above the altar. When the good king Josiah set about the work of reformation, we read that his servants in carrying out the work, proceeded thus__ (2 Chron 34:4): "And they brake down the altars of Baalim in his presence, and the images (margin, SUN-IMAGES) that were on high above them, he cut down."

Benjamin of Tudela, the great Jewish traveller, gives a striking account of SUN-worship even in comparatively modern times, as subsisting among the Cushites of the East, from which we find that the image of the SUN was, even in his day, worshipped on the altar. "There is a temple," says he, "of the posterity of Chus, addicted to the contemplation of the stars. They worship theSUN as a god, and the whole country, for half-a-mile round their town, is filled with great altars dedicated to him. By the dawn of morn they get up and run out of town, to wait the Rising SUN to whom, on every altar, there is a consecrated image, not in the likeness of a man, but of the solar orb, framed by magic art. These orbs, as soon as the sun rises, take fire, and resound with a great noise, while everybody there, men and women, hold censers in their hands, and all burn incense to the SUN." From all this, it is manifest that the image of the SUN above, or on the altar, was one of the recognised symbols of those who worshipped Baal or the SUN.

Ezekiel 8:14 "Then he brought me to the door of the gate of the Lords house which was toward the north; and, behold, there sat women weeping for Tammuz."

Ezekiel 8:15 "Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these."

Ezekiel 8:16 "And he brought me into the inner court of the Lords house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the (rising) SUN toward the east."

Ezekiel 8:17 "Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. "

NOTE: The German Swastika is an ancient SUN symbol of Good Luck. See Swastika photos on the Pagan Influence thumbnail page.

 





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