THE BLACK MADONNA, Peter Millar, Arcadia Books, 2010
A review copy of Peter Millar’s The Black Madonna arrived out of the blue when I had just returned from August travels, which included visits to Chartres and Canterbury Cathedrals. Both cathedrals house black madonnas. The one in Chartres is famous, while Canterbury’s black virgin is tucked away in the Lady Chapel deep in the crypt. I found these images so mysterious and intriguing, and thus the book’s arrival seemed like a wonderful synchronicity.
A thriller written in the style of The Da Vinci Code, The Black Madonna’s cover blurb claims this book “will make Dan Brown green with envy.” Although Dan Brown is not a stellar writer or researcher, his popularity bears witness to his readers’ incredible hunger to learn more about the divine feminine within Christianity, an issue that Millar’s book would also seem to address, given the Marian prayers and hymns quoted on the flyleaf. So while I don’t generally read this sort of thing, I decided to give it a go to see if Millar, a journalist and translator with an international reputation, had any unique insights to offer on the enigmatic black virgins, found in pilgrimage sites across Europe.
The novel opens in Gaza, Palestine, where an ancient statue has been unearthed, believed to be the earliest representation of the Virgin Mary, possibly made in her own lifetime. This priceless artefact is housed in a museum in Gaza, but then, during the mayhem of an Israeli air strike, a thief breaks in and not only steals the Madonna but brutally rapes Nazreem, the curator, in a scene that felt very gratuitous and over the top.
Nazreem has something even more precious in her possession that the thief and his cohorts must never find. She flees to England to seek the help of Marcus, her South African ex-lover, a historian and fellow at All Souls College in Oxford. Meanwhile Nazreem and Marcus are being trailed by Islamic jihadists and British spooks. Their quest for the missing Madonna takes them to Altoetting, Bavaria, and then on to Madrid, Guadalupe, and Avila in Spain. Soon they must flee the clutches of fundamentalist Christians from Texas who have joined forces with the jihadists. And why would these two mutually opposed groups work together to stalk a lost statue of the Virgin Mary? To expose the Catholic Church as idolatrous Goddess worshippers, apparently, for the Madonna is, in fact, an image of the Phrygian Goddess Kybele. Add to this mix a castrated transsexual Kybele-worshipping serial murderer pretending to be a Catholic nun. Frankly, I don’t think Dan Brown will find much to envy here.
As well as a plot that defies credulity, the characterization seems poorly drawn. Although a PhD historian and an expert in comparative religion, Nazreem is astonished when Marcus informs her that Avila, Spain has its own famous saint—Teresa of Avila! While poor Nazreem must endure a brutal rape and beating, and is stabbed with a scimitar, Marcus is a male Mary Sue who breezes through druggings and kidnappings without suffering as much as a bruise.
There is no central revelation here to redeem the outlandish plot and labored writing. It has long been observed that Marian devotion may have its roots—or at least strong parallels—in the mystery religions devoted to Isis, Kybele, and Demeter, all manifestations of the Great Mother. There is also nothing new about the parallels between Christianity and its other early rival, the Persian cult of Mithras. As Christianity developed in the Hellenistic Mediterranean world, it would seem only natural that it would bear a marked resemblance to other contemporary religions devoted to a dying and rising deity born of a virgin mother.
Perhaps the oddest thing about Millar’s novel is that it is published by Arcadia Books, a small independent press devoted to world literature and funded by the Arts Council of England. Perhaps the Arts Council funds would be better spent supporting an author whose writing shows a greater degree of originality or artistic merit than this weak imitation of Dan Brown.