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 the infant Jesus. Such are the well-known image in the chapel at Loretto, and images and paintings besides in the churches at Genoa, Pisa, Padua, Munich and other places. It is difficult not to regard these as very old Pagan or pre-Christian relics which lingered on into Christian times and were baptized anew—as indeed we know many relics and images actually were—into the service of the Church. “Great is Diana of the Ephesians”; and there is I believe more than one black figure extant of this Diana, who, though of course a virgin, is represented with innumerable breasts (1)—not unlike some of the archaic statues of Artemis and Isis. At Paris, far on into Christian times there was, it is said, on the site of the present Cathedral of Notre Dame, a Temple dedicated to ‘our Lady’ Isis; and images belonging to the earlier shrine would in all probability be preserved with altered name in the later.
(1) See illustration, p. 30, in Inman’s Pagan and Christian Symbolism.
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 some, that virgin-parturition—a kind of Parthenogenesis—has as a matter of fact occasionally occurred among mortal women, and even still does occur. I should be the last to deny the POSSIBILITY of this (or of anything else in Nature), but, seeing the immense difficulties in the way of PROOF of any such asserted case, and the absence so far of any thoroughly attested and verified instance, it would, I think, be advisable to leave this theory out of account at present.
But whether any of the EXPLANATIONS spoken of are right or wrong, and whatever explanation we adopt, there remains the FACT of the universality over the world of this legend—affording another instance of the practical solidarity and continuity of the Pagan Creeds with Christianity.
XI.
RITUAL DANCING
It is unnecessary to labor the conclusion of the last two or three chapters, namely that Christianity grew out of the former Pagan Creeds and is in its general outlook and origins continuous and of one piece with them. I have not attempted to bring together ALL the evidence in favor of this contention, as such work would be too vast, but more illustrations of its truth will doubtless occur to readers, or will emerge as we proceed.
I think we may take it as proved (1) that from the earliest ages, and before History, a great body of religious belief and ritual—first appearing among very primitive and unformed folk, whom we should call ‘savages’—has come slowly down, broadening and differentiating itself on the way into a great variety of forms, but embodying always certain main ideas which became in time the accepted doctrines of the later Churches—the Indian, the Egyptian, the Mithraic, the Christian, and so forth. What these ideas in their general outline have been we can perhaps best judge from our “Apostles’ Creed,” as it is recited every Sunday in our churches.
“I believe in God the Father Almighty, Maker of heaven and earth: And in Jesus Christ his only Son our Lord, who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead and buried. He descended into Hell; the third day he rose again from the dead, He ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead. I believe in the Holy Ghost; the holy Catholic Church; the communion of Saints; the Forgiveness of sins; the Resurrection of the body, and the life everlasting. Amen.”
Here we have the All-Father and Creator, descending from the Sky in the form of a spirit to impregnate the earthly Virgin-mother, who thus gives birth to a Saviour-hero. The latter is slain by the powers of Evil, is buried and descends into the lower world, but arises again as God into heaven and becomes the leader and judge of mankind. We have the confirmation of the Church (or, in earlier times, of the Tribe) by means of a Eucharist or Communion which binds together all the members, living or dead, and restores errant individuals through the Sacrifice of the hero and the Forgiveness of their sins; and we have the belief in a bodily Resurrection and continued life of the members within the fold of the Church (or Tribe), itself regarded as eternal.