THE BLACK STONE AT MECCA
(Photo: the Sacred Yoni, one corner of the Ka’bah at Mecca – the part of the sacred black stone pilgrims kiss).
At Mecca the Goddess was Shaybah or Sheba, the Old Woman, worshipped as a black aniconic stone like the Godess of the Scythian Amazons. The sacred Black Stone now enshrined in the Kaaba at Mecca was her feminine symbol, marked by the sign of the yoni, and covered like the ancient Mother by a veil. No one seems to know exactly what it is supposed to represent today.
The Black Stone rests in the Haram, “Sanctuary”, cognate of “harem,” which used to mean a Temple of Women: in Babylon, a shrine of the Goddess Har, mother of harlots. Hereditary guardians of the Haram were the Koreshites, “children of Kore,” Mohammed’s own tribe. The holy office was originally held by women, before it was taken over by male priests calling themselves Beni Shayban, “Sons of the Old Woman.”
What is the black stone of Mecca? Here’s the answer from The Edge:
The Black Stone – the Omphalos of the Goddess
Long-suffering readers of Mercian Mysteries will know of my obsession with ‘omphali’ – the sacred centres which each civilisation seems to create or adopt. Many of these involve stones – the Lia F il (Stone of Destiny) at Tara or the various ‘king stones’ (such as Kingston upon Thames) where medieval English kings were crowned. Our monarchs still sit on, or at least above, the Stone of Scone for their coronation. But some of these sacred stones have special interest – they are (or are said to be) black. Such Black Stones also tend to have the legend that they have fallen from the stars. Clearly, meteorites the size of these large boulders would explode into tiny fragments on impact, and also leave a substantial crater. The literal truth is not important; rather the symbolism of such stones being a link between this world and the heavens is an integral aspect of the Cosmic Axis which is invoked by all sacred centres.
Perhaps the best-known Black Stone, and now by far the most revered, is the Ka’bah at Mecca. Ka’bah means ‘cube’ and this describes the shape of the black stone structure on a marble base which stands in the centre court of the Great Mosque, Masjidul Haram, at the centre of Mecca. It stands about 50 feet high by about 35 feet wide. Set into the eastern corner is the sacred stone, covered by an elaborately embroidered black drape. As any non-moslem in the temple would be slain on sight, and photography is generally prohibited, this stone is shrouded is mystery. However, Rufus Camphausen has succeeded in tracking down three accounts of the pilgrimage to Mecca, two of which do contain photographs [1-3]. What these reveal is a polished black stone of which less than two feet is visible, set in a large, solid silver mount. The whole resembles – quite deliberately, for reasons which will emerge – the vulva of the goddess. That moslems now refer to it as the Hand of Allah does not diminish the urge for all those who complete the pilgrimage to Mecca to touch or kiss this sacred object. [Smile…]
The Black Stone has long since been broken and the silver band holds together the fragments. Tradition holds that it was a meteorite and the stone was white in colour when it first landed and then blackened. The faithful attribute this change in colour to the belief that the stone absorbs the sins of the pilgrims, but it is consistent with known meteorites which are white at first but oxidise over a period of time.
‘A principal sacred object in Arabian religion was the stone. . . . Such stones were thought to be the residence of a god hence the term applied to them by Byzantine Christian writers of the fifth and sixth centuries: ‘baetyl’, from bet’el, ‘the house of god’.’ 
‘In north Arabian temples the image of the deity sometimes stood in the open air or could be sheltered in a qubbah, a vaulted niche. . . . Not to be confused with the qubbah is the word ka’bah, for a cube-shaped walled structure which . . . served as a shelter for the sacred stones.’ 
A rock inscription at Adumattu, Arabia, reads, “May Allat (Goddess) grant every wish.” Another inscription has: “Shalm-Allat (Peace of Goddess).”
Camphausen, in his article , reveals that the misogynic moslem religion has its origins in goddess worship. Allah is a revamped version of the ancient goddess Al’Lat, and it was her shrine which has continued – little changed – as the Ka’bah.
The known history of Mohammed reveals that he was born around 570 CE into a tribe of the Quraysh, who not only worshipped the goddess Q’re but were the sworn guardians of her shrine. By 622 Mohammed was preaching the ways of his god, Allah, and was driven out by his own tribe as a result.
The triple goddess
Pre-islamic worship of the goddess seems to be primarily associated with Al’Lat, which simply means ‘goddess’. She is a triple goddess, similar to the Greek lunar deity Kore/Demeter/Hecate. Each aspect of this trinity corresponds to a phase of the moon. In the same way Al’Lat has three names known to the initiate: Q’re, the crescent moon or the maiden; Al’Uzza, literally ‘the strong one’ who is the full moon and the mother aspect; then Al’Menat, the waning but wise goddess of fate, prophecy and divination. Islamic tradition continue to recognise these three but labels them ‘daughters of Allah’.
According to Edward Rice  Al’Uzza was especially worshipped at the Ka’bah where she was served by seven priestesses. Her worshippers circled the holy stone seven times – once for each of the ancient seven planets – and did so in total nudity. Near the Ka’bah is the ever-flowing well, Zamzam, which cools the throats of the countless millions of pilgrims.
In an oasis of always-flowing water, the Black Stone in its mount became an unmatched image of the goddess as giver of life. Only in the Indian continent do such physical symbols for the male and female generative powers – the lingam and yoni – continue to be worshipped with their original fervour.
It is easy to imagine that in pre-moslem times the goddess’s temple at Mecca was pre-eminent – whether to celebrate life, ask protection, pray for offspring. Legend tells how Abraham, unable to produce children by his wife Sarah, came here to make love to his slave Hagar. Later, when Hagar came back to give birth, she could find no water and Abraham created the holy well of Zamzam to save the life of his first son.
When Mohammed wanted to surplant Al’Lut with Allah, this was the one Temple he must conquer. Although Mohammed did conquer the Ka’bah, little else changed. The faithful still circle the Holy of Holies seven times (although, I hasten to add, now fully clothed). The priests of the sacred shrine are still known as Beni Shaybah or ‘Sons of the Old Woman’ – Shaybah being, of course, the famous Queen Sheeba of Solomon’s times.
Sheeba appears under the guise of Lilith in the Near East and as Hagar (‘the Egyptian’) in the Hebrew mythology of the Old Testament. So, rewriting the legend given above, Abraham begot his son, Ishmael – the ancestor of all Arab peoples – by the goddess on the Black Stone of the Ka’bah.
While we are tracing names, Q’re (or Qure), the maiden aspect of Al’Lut, seems certain to be the origin of the Greek Kore. Camphausen suggests that the holy Koran (qur’an in Arabic) is the ‘Word of Qure’. Even moslems admit that the work existed before the time of Mohammed. Legend said it was copied from a divine prototype that appeared in heaven at the beginning of time, or the Mother of the Book . Al’Uzza, the mother aspect of Al’Lut, may give us the pre-dynastic Egyptian snake goddess Ua Zit [Uadjet] who develops into Isis.
Returning to the geomantic significance of the Ka’bah, Professor Hawkins has argued that it is exceedingly accurately aligned on two heavenly phenomena. These are the cycles of the moon and the rising of Canopus, the brightest star after Sirius. In a thirteenth-century Arabic manuscript by Mohammed ibn Abi Bakr Al Farisi it is stated that the alignment is set up for the setting crescent moon – an ancient symbol of the virgin-goddess which still appears in the national flags of many islamic nations. In some flags – Algeria, Mauritania, Tunisia and Turkey – the crescent is accompanied by a star, perhaps representing Canopus.
LORD OF SIRIUS
The Egyptian city known as Canopus seems also have been a goddess temple, as the Greek historian Strabo (63BCE-21CE) considered the place to be notorious for wild sexual activities. Such references typically refer to temples where sacred ‘prostitution’ or ritual promiscuity were part of the worship; invariably sacred objects depicting the genitals of either god and/or goddess were venerated. Such sacred promiscuity continued to be part of the Pilgrimage to Mecca, at least for some moslems.
The Shi’ites from Persia were allowed to form temporary ‘marriages’ for the period of the pilgrimage. Any children born as a result were regarded as divine or as saints – a custom with worldwide parallels (English surnames such as Goodman, Jackson or Robinson perhaps derive from similar sacred unions with god in the form of Green Men characters such as Jack o’the Green or Robin Greenwood; I would also suggest that the original sense of ‘godparent’ and ‘godchild’ has similar origins.)
Aniconic black stone once venerated at the Temple of Aphrodite, near
Paphos, Cyprus. From photograph by Bob Trubshaw.
More Black Stones
Deities of other cultures known to have been associated with stones include Aphrodite at Paphos, Cybele at Pessinus and later Rome, Astarte at Byblos and the famous Artemis/Diana of Ephesus. The latter’s most ancient sculpture was, it is said, carved from a black meteorite.
The earliest form of Cybele’s name may have been Kubaba or Kumbaba which suggests Humbaba, who was the guardian of the forest in the Epic of Gilgamesh (the world’s oldest recorded myth from Assyria of c.2500BCE and, as scholars reveal more of the text, increasingly the source of most of the major mythological themes of later civilisations ) . The origin of Kubaba may have been kube or kuba meaning (guess what) – ‘cube’. The earliest reference we have to a goddess worshipped as a cube-shaped stone is from neolithic Anatolia .
Alternatively, ‘Kubaba’ may mean a hollow vessel or cave – which would still be a supreme image of the goddess. The ideograms for Kubaba in the Hittite alphabet are a lozenge or cube, a double-headed axe, a dove, a vase and a door or gate – all images of the goddess in neolithic Europe.
To the Phoenicians she was Astarte; to the Phrygians, Cybele; to the Babylonians, Ishtar; to the Thracians, Bendis; to the Cretans, Rhea; to the Ephesians, Artemis; to the Canaanites, Atargatis; to the Persians, Anaitis; to the Cappadocians, Ma. But though her names differ, her attributes are the same – she is always the mother who succours and helps, and who bestows fertility.
stone associated with Cybele’s worship was, originally, probably at Pessinus but perhaps at Pergamum or on Mount Ida. What is certain is that in 204 BCE it was taken to Rome, where Cybele became ‘Mother’ to the Romans. The ecstatic rites of her worship were alien to the Roman temperament, but nevertheless animated the streets of their city during the annual procession of the goddess’s statue. Alongside Isis, Cybele retained prominence in the heart of the Empire until the fifth century CE; the stone was then lost. Her cult prospered throughout the Empire and it is said that every town or village remained true to the worship of Cybele .
Vatican City built over the TEMPLE of CYBELE in Rome!
The home of Aphrodite was at Paphos on Cyprus. Various Classical writers describe the rituals which went on her in her honour – these seem to include the practice which is now known by the disdainful term of ‘sacred prostitution’. In any event, the tapering black stone which was the object of verneration at this Temple still survives, even if it now placed inside the site musuem .
The tower on Cybele’s head is a reminder of the Tower of Babel—the scene of the first great apostasy after the great Flood of Noah.
Also on Cyprus is another highly venerated islamic site – the third most important after Mecca and Medina – the Hala Sultan Tekke. This, too, has a black rock, said to have fallen as a meteorite as part of the tritholon over the shrine. The shrine is to a woman – the aunt and foster mother of Prophet Mohammed . Could this, like Mecca, have been originally a goddess shrine? Unfortunately no other clues are forthcoming.
“Varro states that the goddess was brought from a shrine called the Megalesion in the city of Pergamon while Ovid located the Mother’s home on Mount Ida near the ancient city of Troy, which was under Pergamene control at that time. Livy seems to combine the two traditions in reporting that the Romans sought the help of the Pergamene king Attalos I in obtaining the goddess from Pessinous. Precisely what the Romans obtained is described in several sources: it was a small dark sacred stone not formed into any iconographic image, that had fallen to the shrine of Pessinous from the sky.“(Roller, In Search of God the Mother, p. 265).
To add a little local flavour, numerous standing stones in the British Isles are reputed to have fallen from the stars. The now-lost Star Stone marked the meeting of Leicestershire, Nottinghamshire and Lincolnshire; an also-vanished stone at Grimston, Leicestershire, was also said to have such an origin. However, whether or not such stones were ever associated with goddess worship we will never know.
It would take far too long to discuss to what extent the cult of the goddess’s Black Stone may have been perpetrated as Solomon’s bride in the Song of Songs, who is ‘black but beautiful’ or to come to terms with the black images of Demeter, Artemis and Isis who have their direct continuation in the Black Virgins of Europe – patrons of the troubadours, the gnostics and the alchemists, as well as the present Pope. Those who wish to follow such ideas would do well to read The myth of the goddess  which, in a sober but inspirational manner, re-evaluates how the feminine deity has remained with us throughout history.
Further information on these topics appears in a follow-up article by Alby Stone Goddess of the Black Stone.
 Richard Burton, A personal narrative of a pilgrimage to Al-Medinah and Meccah, London 1856.
 Hussein Yoshio Hirashima, The road to holy Mecca, Kodansha (Japan), 1972.
 Anon., Pilgrimage to Mecca, Sud-Editions (Tunis) 1978 and East-West Publications (London) 1980.
 Encyclopedia Brittanica.
 Rufus C. Camphausen, ‘The Ka’bah at Mecca’, Bres (Holland) No.139, 1989. My thanks to Rufus for bringing this article to my attention; this article of mine is in large part a synopsis of his longer work. See also ‘From behind a veil’, Flora Green, in The cauldron No.61 (reprinted from The Merrymount messenger Winter 1991).
 E. Rice, Easter definitions, Doubleday, 1978 (cited in Camphausen).
 Barbara G. Walker, The crone, Harper & Row, 1985 (cited in Camphausen).
 See Robert Temple’s recent translation He who saw everything, Rider, 1991.
 Anne Baring and Jules Cashford, The myth of the goddess, Penguin, 1991.
 Maarten J. Vermaseren, Cybele and Attis, trans. A.M.H. Lemmers, Thames and Hudson, 1977 (cited in Baring and Cashford, op. cit.).
 ‘Aphrodite’s island’, Penny Drayton, Wood & water, Vol.2, No.41, Jan 1993.
 Baring and Cashford, op. cit.
Originally published in Mercian Mysteries No.14 February 1993.
Copyright 1993, 1996, 2001. No unauthorised copying or reproduction except if all following conditions apply: a: Copy is complete (including this copyright statement). b: No changes are made. c: No charge is made.
At the Edge / Bob Trubshaw / email@example.com
FROM OTHER PLACES!
New York City
New York (APPLE Mecca Project)!