Black Madonna

The term ''Black Madonna'' or ''Black Virgin'' tends to refer to statues or paintings in Western Christendom of the Blessed Virgin Mary and the Infant Jesus, where both figures are depicted with dark skin. The Black Madonna can be found both in Catholic and Orthodox countries.

The paintings are usually icons which are Byzantine in origin or style, some of which were produced in 13th- or 14th-century Italy. Other examples from the Middle East, Caucasus or Africa, mainly Egypt and Ethiopia, are even older. Statues are often made of wood but occasionally made of stone, painted, and up to tall. They fall into two main groups: free-standing upright figures or seated figures on a throne. There are about 400–500 Black Madonnas in Europe, depending on how they are classified. There are at least 180 ''Vierges Noires'' in Southern France alone, and there are hundreds of non-medieval copies as well. Some are in museums, but most are in churches or shrines and are venerated by believers. Some are associated with miracles and attract substantial numbers of pilgrims.

Black Madonnas come in different forms, and the speculations behind the reason for the dark hue of each individual icon or statue vary greatly and are not without controversy. Though some Madonnas were originally black or brown when they were made, others have simply turned darker due to factors like aging or candle smoke. Jungian scholar Ean Begg has conducted a study into the potential pagan origins of the cult of the black Madonna and child. Another speculated cause for the dark-skinned depiction is due to pre-Christian deities being re-envisioned as the Madonna and child.

Studies and research

Research into the Black Madonna phenomenon is limited. Begg links the refrain from the Song of Solomon, ‘I am black, but I am beautiful’ to the Queen of Sheba. Recently, however, interest in this subject has gathered more momentum.

Important early studies of dark-skinned holy images in France were by Camille Flammarion (1888), Marie Durand-Lefebvre (1937), Emile Saillens (1945), and Jacques Huynen (1972). The first notable study of the origin and meaning of the 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 December 28, 1952. Moss broke the images into three categories: (1) dark brown or black Madonnas with physiognomy and skin pigmentation matching that of the indigenous population; (2) various art forms that have turned black as a result of certain physical factors such as deterioration of lead-based pigments, accumulated smoke from the use of votive candles, and accumulation of grime over the ages, and (3) residual category with no ready explanation. The Jungian scholar, San Begg published a study of Black Virgins and their possible pagan origins.

In the cathedral at Chartres, there were two Black Madonnas: , a 1508 dark walnut copy of a 13th-century silver Madonna, standing atop a high pillar, surrounded by candles; and , a replica of an original destroyed during the French Revolution. Restoration work on the cathedral resulted in the painting of , to reflect an earlier 19th-century painted style, rendering the statue no longer a "Black Madonna".

Some scholars chose to investigate the significance of the dark-skinned complexion to pilgrims and worshipers rather than focusing on whether this depiction was intentional. By virtue of their presence, many Black Madonnas turn the shrines in which they are housed into revered pilgrimage sites. Monique Scheer attributes the importance of the dark-skinned depiction to its connection with authenticity. The reason for this connection is the perceived age of the figures.

List of Black Madonnas

Africa

* Algeria, Algiers: " Our Lady of Africa"
* Côte d’Ivoire, Yamoussoukro: Madonna and child inside Basilica of Our Lady of Peace.
* Senegal, Popenguine: "Notre-Dame de la Délivrance"
* South Africa, Soweto: "The Black Madonna"

Asia

Japan

*Tsuruoka city, Yamagata prefecture: Tsuruoka Tenshudô Catholic Church features a black Madonna statue given by France during Meiji period

The Philippines

* Antipolo, Rizal: ( Our Lady of Peace and Good Voyage of Antipolo)
* Ermita, City of Manila: ( Our Lady of Guidance)
* Santa Ana, City of Manila: (Our Lady of the Abandoned)
* Parañaque: ( Our Lady of the Good Event)
* Lapu-Lapu City: (Our Lady of the Rule)
* Naga, Camarines Sur: ( Our Lady of Peñafrancia)
* Piat, Cagayan: (Our Lady of Piat)
* Joroan, Tiwi, Albay: (Our Lady of Salvation)

India

* Dhori Mata
* Korvi Mata, Dediapada, Gujarat

Turkey

* Trabzon: Sümela Monastery

Europe

Austria

* Lavanttal, Carinthia, Austria: St. Andrä im Lavanttal Basilica Maria Loreto

Belgium

* Brugge, "Our Lady of Regla"
* Brussels: " De Zwerte Lieve Vrouwo", St. Catherine Church
* Halle (Flemish Brabant) : Sint-Martinusbasiliek
* Liège: La Vierge Noire d'Outremeuse,
* Lier: Onze lieve vrouw ter Gratien
* Scherpenheuvel-Zichem: Our Lady of Scherpenheuvel
* Tournai: Our Lady of Flanders in Tournai Cathedral
* Verviers: "Black Virgin of the Recollects", Notre-Dame des Récollets Church,
* Walcourt: ( Notre-Dames de Walcourt)

Croatia

* Marija Bistrica: Our Lady of Bistrica, Queen of Croatia

Czech Republic

* Brno: Assumption of Virgin Mary Minor Basilica, St Thomas's Abbey, Brno
* Prague: The Madonna of Breznice; The Black Madonna in The Church of Our Lady Under the Chain ( Kostel Panny Marie pod řetězem) The Black Madonna on the House of the Black Madonna.

France

* Aix-en-Provence, ( Bouches-du-Rhône): Notre-Dame des Graces, Cathédrale Saint-Sauveur d'Aix
* Arconsat: (Notre-Dame des Champs)
* Aurillac, ( Cantal): Notre-Dame des Neiges
* Beaune: Our Lady of Beaune
* Besançon: Our Lady de Gray
* Besse-et-Saint-Anastaise, ( Puy-de-Dôme): Saint-André Church, Notre-Dame de Vassivière
* Bourg-en-Bresse, ( Ain): 13th century
* Chartres, ( Eure-et-Loir): crypt of the Cathedral of Chartres, Notre-Dame-de-Sous-Terre
* Clermont-Ferrand, ( Puy-de-Dôme)
* Cusset: the Black Virgin of Cusset
* Dijon, (Côte-d'Or