From the consideration of the world-wide belief in a past Golden Age, and the world-wide practice of the Eucharist, in the sense indicated in the last chapter, to that of the equally widespread belief in a human-divine Saviour, is a brief and easy step. Some thirty years ago, dealing with this subject, 1 I wrote as follows:--"The true Self of man consists in his organic relation with the whole body of his fellows; and when the man abandons his true Self he abandons also his true relation to his fellows. The mass-Man must rule in each unit-man, else the unit-man will drop off and die. But when the outer man tries to separate himself from the inner, the unit-man from the mass-Man, then the reign of individuality begins--a false and impossible individuality of course, but the only means of coming to the consciousness of the true individuality." And further, "Thus this divinity in each creature, being that which constitutes it and causes it to cohere together, was conceived of as that creature's saviour, healer--healer of wounds of body and wounds of heart--the Man within the man, whom it was not only possible to know, but whom to know and be united with was the alone salvation. This, I take it, was the law of health--and of holiness--as
accepted at some elder time of human history, and by us seen as through a glass darkly." I think it is impossible not to see--however much in our pride of Civilization (!) we like to jeer at the pettinesses of tribal life--that these elder people perceived as a matter of fact and direct consciousness the redeeming presence (within each unit-member of the group) of the larger life to which he belonged. This larger life was a reality--"a Presence to be felt and known"; and whether he called it by the name of a Totem-animal, or by the name of a Nature-divinity, or by the name of some gracious human-limbed God--some Hercules, Mithra, Attis, Orpheus, or what-not--or even by the great name of Humanity itself, it was still in any case the Saviour, the living incarnate Being by the realization of whose presence the little mortal could be lifted out of exile and error and death and suffering into splendor and life eternal. It is impossible, I think, not to see that the myriad worship of "Saviours" all over the world, from China to Peru, can only be ascribed to the natural working of some such law of human and tribal psychology--from earliest times and in all races the same--springing up quite spontaneously and independently, and (so far) unaffected by the mere contagion of local tradition. To suppose that the Devil, long before the advent of Christianity, put the idea into the heads of all these earlier folk, is really to pay too great a compliment both to the power and the ingenuity of his Satanic Majesty--though the ingenuity with which the early Church did itself suppress all information about these pre-Christian Saviours almost rivals that which it credited to Satan! And on the other hand to suppose this marvellous and universal consent of belief to have sprung by mere contagion from one accidental source would seem equally far-fetched and unlikely. But almost more remarkable than the world-encircling belief in human-divine Saviours is the equally widespread
But when the Saviour-legend sprang up--as indeed I think it must have sprung up, in tribe after tribe and
There are two elements to be remembered here, as conspiring to this conclusion. One is the condition of affairs in a remote matriarchial period, when descent was reckoned always through the maternal line, and the fatherhood in each generation was obscure or unknown or commonly left out of account; and the other is the fact--so strange and difficult for us to realize--that among some very primitive peoples, like the Australian aborigines, the necessity for a woman to have intercourse with a male, in order to bring about conception and child-birth, was actually not recognized. Scientific observation had not always got as far as that, and the matter was still under Anyhow, and as a matter of fact, the world-wide dissemination of the legend is most remarkable. Zeus, Father of the gods, visited Semele, it will be remembered, in the form of a thunderstorm; and she gave birth to the great saviour and deliverer Dionysus. Zeus, again, impregnated Danae in a shower of gold; and the child was Perseus, who slew the Gorgons (the powers of darkness) and saved Andromeda (the human soul 2). Devaki, the radiant Virgin of the Hindu mythology, became the wife of the god Vishnu and bore Krishna, the beloved hero and prototype of Christ. With regard to Buddha St. Jerome says 3 "It is handed down among the Gymnosophists, of India that Buddha, the founder of their system, was brought forth by a Virgin from her side." The Egyptian Isis, with the child Horus, on her knee, was honored centuries before the Christian era, and worshiped under the names of "Our Lady," "Queen of Heaven," "Star of the Sea," "Mother of God," and so forth. Before her, Neith, the
The old Teutonic goddess Hertha (the Earth) was a Virgin, but was impregnated by the heavenly Spirit (the Sky); and her image with a child in her arms was to be seen in the sacred groves of Germany. 2 The Scandinavian Frigga, in much the same way, being caught in the embraces of Odin, the All-father, conceived and bore a son, the blessed Balder, healer and saviour of mankind. Quetzalcoatl, the (crucified) saviour of the Aztecs, was the son of Chimalman, the Virgin Queen of Heaven. 3 Even the Chinese had a mother-goddess and virgin with child in her arms; 4 and the ancient Etruscans the same. 5 Finally, we have the curiously large number of black virgin mothers who are or have been worshiped. Not only cases like Devaki the Indian goddess, or Isis the Egyptian, who would naturally appear black-skinned or dark; but the large number of images and paintings of the same kind, yet extant--especially in the Italian churches--and passing for representations of Mary and
All this illustrates not only the wide diffusion of the doctrine of the Virgin-mother, but its extreme antiquity. The subject is obscure, and worthy of more consideration than has yet been accorded it; and I do not feel able to add anything to the tentative explanations given a page or two back, except perhaps to suppose that the vision of the Perfect Man hovered dimly over the mind of the human race on its first emergence from the purely animal stage; and that a quite natural speculation with regard to such a being was that he would be born from a Perfect Woman--who according to early ideas would necessarily be the Virgin Earth itself, mother of all things. Anyhow it was a wonderful Intuition, slumbering as it would seem in the breast of early man, that the Great Earth after giving birth to all living creatures would at last bring forth a Child who should become the Saviour of the human race. There is of course the further theory, entertained by
154:1 See Civilisation: its Cause and Cure, ch. i. 156:1 Nor is it difficult to see how out of the discreet use of such words and images, combined with elementary forms like the square, the triangle and the circle, and elementary numbers like 3, 4, 5, etc., quite a science, so to speak, of Magic arose. 157:1 See Pausanias iv. 32. 6; and Lucian, De Syria Dea, 49. 159:1 Probably the long period (nine months) elapsing between cohabitation and childbirth confused early speculation on the subject. Then clearly cohabitation was not always followed by childbirth. And, more important still, the number of virgins of a mature age in primitive societies was so very minute that the fact of their childlessness attracted no attention--whereas in our societies the sterility of the whole class is patent to everyone. 159:2 For this interpretation of the word Andromeda see The Perfect Way by Edward Maitland, preface to First Edition, 1881. 159:3 Contra Jovian, Book I; and quoted by Rhys Davids in his Buddhisim, p. 183 160:1 See Doane's Bible Myths, p. 332, and Dupuis' Origins of Religious Beliefs. 160:2 R. P. Knight's Ancient Art and Mythology, p. 21. 160:3 See Kingsborough's Mexican Antiquities, vol. vi, p. 176, where it is said "an ambassador was sent from heaven on an embassy to a Virgin of Tulan, called Chimalman . . . announcing that it was the will of the God that she should conceive a son; and having delivered her the message he rose and left the house; and as soon as he had left it she conceived a son, without connection with man, who was called Quetzalcoatl, who they say is the god of air." Further, it is explained that Quetzalcoatl sacrificed himself, drawing forth his own blood with thorns; and that the word Quetzalcoatlotopitzin means "our well-beloved son." 160:4 Doane, p. 327. 160:5 See Inman's Pagan and Christian Symbolism, p. 27. 161:1 See illustration, p. 30, in Inman's Pagan and Christian Symbolism.THE SAVIOUR-GOD AND THE VIRGIN-MOTHER