The Solar Myth, then, is a story which primarily representing the activity of the Logos, or Word, in the kosmos, secondarily embodies the life of one who is an incarnation of the Logos, or is one of His ambassadors. The Hero of the myth is usually represented as a God, or Demi-God, and his life, as will be understood by what has been said above, must be outlined by the course of the Sun, as the shadow of the Logos. The part of the course lived out during the human life is that which falls between the winter solstice and the reaching of the zenith in summer. The Hero is born at the winter solstice, dies at the spring equinox, and, conquering death, rises into mid-heaven.
The following remarks are interesting in this connection, though looking at myth in a more general way, as an allegory, picturing inner truths: "Alfred de Vigny has said that legend is frequently more true than history, because legend recounts not acts which are often incomplete and
abortive, but the genius itself of great men and great nations. It is pre-eminently to the Gospel that this beautiful thought is applicable, for the Gospel is not merely the narration of what has been; it is the sublime narration of what is and what always will be. Ever will the Saviour of the world be adored by the kings of intelligence, represented by the Magi; ever will He multiply the eucharistic bread, to nourish and comfort our souls; ever, when we invoke Him in the night and the tempest, will He come to us walking on the waters, ever will He stretch forth His hand and make us pass over the crests of the billows; ever will He cure our distempers and give back light to our eyes; ever will He appear to His faithful, luminous and transfigured upon Tabor, interpreting the law of Moses and moderating the zeal of Elias."[179]
We shall find that myths are very closely related to the Mysteries, for part of the Mysteries consisted in showing living pictures of the occurrences in the higher worlds that became embodied in
myths. In fact in the Pseudo-Mysteries, mutilated fragments of the living pictures of the true Mysteries were represented by actors who acted out a drama, and many secondary myths are these dramas put into words.
The broad outlines of the story of the Sun-God are very clear, the eventful life of the Sun-God being spanned within the first six months of the solar year, the other six being employed in the general protecting and preserving. He is always born at the winter solstice, after the shortest day in the year, at the midnight of the 24th of December, when the sign Virgo is rising above the horizon; born as this sign is rising, he is born always of a virgin, and she remains a virgin after she has given birth to her Sun-Child, as the celestial Virgo remains unchanged and unsullied when the Sun comes forth from her in the heavens. Weak, feeble as an infant is he, born when the days are shortest and the nights are longest—we are on the north of the equatorial line—surrounded with perils in his infancy, and the reign of the darkness far longer than his in his early
days. But he lives through all the threatening dangers, and the day lengthens towards the spring equinox, till the time comes for the crossing over, the crucifixion, the date varying with each year. The Sun-God is sometimes found sculptured within the circle of the horizon, with the head and feet touching the circle at north and south, and the outstretched hands at east and west—"He was crucified." After this he rises triumphantly and ascends into heaven, and ripens the corn and the grape, giving his very life to them to make their substance and through them to his worshippers. The God who is born at the dawning of December 25th is ever crucified at the spring equinox, and ever gives his life as food to his worshippers—these are among the most salient marks of the Sun-God. The fixity of the birth-date and the variableness of the death-date are full of significance, when we remember that the one is a fixed and the other a variable solar position. "Easter" is a movable event, calculated by the relative positions of sun and moon, an impossible way of fixing year by year the anniversary
of a historical event, but a very natural and indeed inevitable way of calculating a solar festival. These changing dates do not point to the history of a man, but to the Hero of a solar myth.
These events are reproduced in the lives of the various Solar Gods, and antiquity teems with illustrations of them. Isis of Egypt like Mary of Bethlehem was our Immaculate Lady, Star of the Sea, Queen of Heaven, Mother of God. We see her in pictures standing on the crescent moon, star-crowned; she nurses her child Horus, and the cross appears on the back of the seat in which he sits on his mother's knee. The Virgo of the Zodiac is represented in ancient drawings as a woman suckling a child—the type of all future Madonnas with their divine Babes, showing the origin of the symbol. Devakî is likewise figured with the divine Kṛiṣhṇa in her arms, as is Mylitta, or Istar, of Babylon, also with the recurrent crown of stars, and with her child Tammuz on her knee. Mercury and Æsculapius, Bacchus and Hercules, Perseus and the Dioscuri,
Mithras and Zarathustra, were all of divine and human birth.