The Maiden of Filianic and Deanic faith is different from the Maiden of Wicca. Where the Maiden of Wicca is the Goddess before she is impregnated by the God, the Maiden of these sister faiths serves as a sacrificial figure who returns the whole of existence to harmony with the Mother. Some would argue that she is a Christ figure. While there are some parallels between the story of the Maiden and the story of Christ, the resemblances between them are somewhat superficial.
When one considers the Mythos of the Maid in The Gospel of Our Mother God, one finds that it speaks of her birth but nothing of her youth. Some would argue that it is because this is a matter that is something which we would have no knowledge of. I believe that knowledge is shown to those whom the Maid believes ready for such revelation.
When considering the youth of the Maid, I find myself thinking of the temptation of the Maid. She carries with her the Moon-Axe and by way of it banishes the temptations placed before her. I do not think this banishment is a purely peaceable action. No, I think that the Maid takes martial action against her opposition and her victory is one that would be spoken of in terms of violence by some.
In this sense, I see the Maid in the iconic image of Jeanne D’Arc (or as she more commonly known to English speakers, Joan of Arc). If the angel Vikhë is of a martial aspect, it stands to reason that such an aspect would be seen in Dea, for the angels are manifestations of Dea’s many aspects. We are told in the Gospel of Our Mother God that the Mother is benevolent and kind. I think it reasonable that the Mother would send her Daughter out into the world with the skills to handle the challenges of spiritual combat.
The Maid’s courage could be viewed as her shield. Her purity of purpose and determination to free the world of eternal demise could be viewed as her armor. Her divinity would also possibly be viewed as both her armor and her weapon. Most assuredly, her union with the Mother can be understood in this fashion.
At the same time, however, I can not say with certainty that the Maid leaves from her time of temptation unscathed. For in my reading and meditating upon the passages of the descent of the Maid into the underworld, I find a very, very strong parallel between the temptation of the Maid and the assault upon her person by the daughters of the Dark Queen.
I do not thing that the icon of the Sorrowful Mother can only stand for the Mother in her grief for the death of the Daughter. The more I consider it, the more certain I am that this icon could also be understood to represent the suffering of the Maid at the hands of the Dark Queen’s daughters.
Her beating, scorn, and wounding by the daughters of the Dark Queen could be a manifestation of the assault against her by temptation. For, when we are in the grips of temptation to do that which is unwholesome, it can feel as though we are being attacked.
The text of the conflict between the Dark Queen’s daughters and the Maid says nothing of if the Maid defended herself against them. Again, this is purely personal gnosis, but I believe that the Maid did so. Her defeat came only when the Dark Queen struck the killing blow.