From Aisata (Isis) to the Virgin Mary

Aïssata Setkem Mari-Ama (Isis la femme noire, aimeé de Dieu), allaitant son fils Horo (Horus)
Aïsata Setkem Mari-Ama (Isis the black woman loved by God), breastfeeding her son Horo (Horus)

Why are there so many black virgins in Europe? Where is this black woman with her son whose statue can be found in Italy, France, Switzerland, Spain, etc coming from? The same statue the current pope and his predecessor were bowed before not long ago?

The Kamits (Blacks), like we have explained several times, have always known that there has been only one God, who is the Energy at the origin of the world’s creation. The initial Energy, the primordial Ancestor of all existing things and beings has many facets called Ntjeru in ciKam (ancient Egyptian language), Voodoo in Fon in Benin or Ayaanle in Somali. When He-She is the Good, the primordial Ancestor is personified in Usirey/Wasirey (Osiris), when He-She is Justice, He-She is Maât, when He-She is Love, He-She is Aïsata (Isis), etc.

It is the different principles of the primordial Ancestor as well as the dead ancestors and nature that are also animated by the initial Energy, which were worshiped in Egypt and who are worshiped up to date in Africa. Thus, there has been confusion about the so called Egyptian polytheism whereas they were worshiping only one God.

Vierge noire, Cathédrale Notre dame du Puy en Velay, France
Black virgin,
Cathédrale Notre dame du Puy en Velay, France

The worship of the Love of God (Aïsata) had overcome other principles during the Assyrian invasion in the country. About that, the historian Sarwat Anis Al-Assiouty, author of “Les origines égyptiennes du Christianisme et de l’islam (the Egyptian origins of Christianity and Islam)” tells us in the second volume of his book Compared research on primitive Christianity and early Islam, pages 49 and 50 that: “in 671 BC, the Assyrians invaded Egypt. The Egyptians resisted fiercely, bloody battles were taking place. Memphis was assaulted. Thebes succumbed in 663.

The Assyrians slaughtered the Egyptian freedom fighters and covered the walls with their skins. But in 651, Psammetichus I, founder of the 26th dynasty, pushed back the Assyrians and liberated Egypt from their yoke.

It is after that deadly war which caused so much destruction that the Egyptians under the 26th dynasty, spread the humanist and Universalist worship of Isis across and gradually set it up as a dominant worship in Egypt as well as overseas, in order to establish peace and fraternity in the world. The Persian, Macedonian and Roman dominions were increasing human beings sufferings along the centuries. Everywhere, people became impoverished, the number of slaves increased, women and children were crushed under the burden of injustice. The worship of Isis was a cure to those evils, a message to those who were suffering, a warning to the oppressors.”

Prêtres égyptiens (les hommes noirs au centre de la peinture) en train derendre le culte d’Aïssata en Italie. Peinture du 1er siècle après JC, Musée National de Naples
Egyptian priests (black men at the centre of the painting) worshiping Aïsata in Italy; Painting dated from the 1st century AC, National museum of Naples
Vierge noire, Cathédrale de Chartres, France
Black Virgin, Cathedral of Chartres, France
Vierge noire, Czestochowa, Pologne
Black virgin, Czestochowa, Poland

These are the circumstances under which the worship of the Love of God spread across Europe. J. Vendyes, author of La religion des Celtes, des Germains et des anciens Slaves (the religions of Celtics, Germans and ancient slavus) quoted by Cheikh Anta Diop in Nations Nègres et Culture (Negro Nations and Culture) tells us that: “one part of the Swabians, German tribe, were giving offerings to Isis; in fact, inscriptions in which Isis was related to the city of Neumarket in Styria (Germany) were found.

Isis, Osiris, Serapis and Anubis were having altars at Frejus, Nîmes, Arles, Riez (Basses-Alpes), Parizet (Isère), Manguel (Gard), Boulogne (Haute-Garonne), Lyon, Besançon, Langres, Soissons. Isis was worshiped at Melun, Sérapis at York and Boughram Castle, but also in Pannonia and the Noric » [1]

Vierge noire, Montserrat, Espagne
Black virgin, Montserrat,
Spain

Cheikh Anta Diop continues on the same page of his book quoting Pierre Hubac who said that: “the worship (of Aïsata) was so vibrant that the Roman Church had to consecrate it. Even the name of the French capital city could be explained by the worship of Isis. The name Parisii could mean “temple of Isis.””

Diop himself examined these facts and concluded that: “the first inhabitants of the current site of the city of Paris who fought against Caesar were bearing the name Parisii and up to date we do not know the reason why. Besides, the worship of Isis, as we can see, was very much spread in France, particularly in the Parisian basin;

Temples of Isis, according to the western terminology, were everywhere but it would more appropriate to call them “Houses of Isis” because those temples were called Per in the Egyptian language, which exactly means the enclosure that surrounds the house in ancient Egyptian as well as in valaf (wolof language in Senegal). “Paris” could result from the juxtaposition of Per-Isis.[1]

To understand why Aïsata Setkem (Isis the black woman) was represented with a child in her arms, we have to get into the fundaments of her legend.

Vierge noire Notre Dame des Ermites Endelstein, France
Black virgin
Notre Dame des Ermites
Endelstein, Suisse

Aïsata Setkem is Usirey Kem-Ur (Osiris the great black)’s wife and sister. After the latter was killed by their jealous brother Suteh (Seth), Aïsata, pregnant of Horo (Horus) that she conceived through Immaculate Conception, run away in swamps. She implored the primordial Ancestor to resurrect Usirey from the dead. Horo, once adult, embarked on a battle against Suteh and took over the divine throne so that the Love of God personified in his mother (Aïsata) and the Good of God personified in his father (Usirey) could reign. Aïsata, having given birth through Immaculate Conception, she was therefore a Virgin who carried the divine child, the king infant Horo on her knees. This means that power is the son of love and good.

The myth of the Virgin was probably written by the black priests from the Nile valley to underline the directly divine feature of power and the prominent role of the mother as a parent. The king in Egypt like in the whole Africa during imperial times was receiving his legitimacy from his mother by virtue of the African matriarchal tradition. The Netjeru in Egypt were depicted in black coal because the sunlight is the greatest energetic entity. The sunlight creates life by warming up the Earth, liquefying waters and allowing plants photosynthesis. As a consequence, the man or the woman who is the most burnt by the sunlight (therefore black coal) is divine.

Finally, in the ancient Egyptian language “mari” or “meri” means “the loved”. Also, in the Luo tribe in Kenya “amari” means “I love you”. Aïsata is therefore… the VIRGIN MARI.

Vierge noire, Liège, Belgique
Black virgin,
Liege, Belgium

Thus, we understand that this character that has never existed and who personifies a netjer or voodoo, has been taken over with her son by the Europeans, whitened and transformed to create the allegedly true characters of Mary and Jesus. Aïsata has lost her relevance in the European vision. As for the Europeans, they say that there are black virgins in Europe because marble was used to make sculptures of them or again as the time went on, the white colour of the virgin turned into black. We won’t believe them!

Le pape François et le pape Benoît s'inclinant devant une vierge noire, Italie
Pope Francis and Pope Benedict, worshipping a Black virgin,
Italy

vierge noire

Le culte d'Aïssata a survécu en Afrique sous des formes différentes
The worship of Aïsata has survived up to date under different ways in the whole Africa

Hotep !

By : Lisapo ya Kama © (All rights reserved. Any copying or translation of the text of this article is strictly forbbiden without the written approval of Lisapo ya Kama)

Notes :

  • [1] Nations Nègres et Culture, Cheikh Anta Diop, page 177
  • Les origines égyptiennes du christianisme et de l’islam, Sarwat Anis Al-Assiouty
  • Hymnes et Prières kamites, Jean Philippe Omotunde
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