touched the hidden springs of feeling which exist in the rudest natures, and made the worship of Mary a religion of hope and consolation. She became the new Mediatrix between the sinful human soul and the Father in heaven. Those who shrank from God fled for succour to the virgin mother. The pitifulness of her human nature was esteemed a stronger ground of confidence than that infinite compassion and everlasting love which was manifested in the agony and bloody sweat of Gethsemane and the cross and passion of Calvary. Hence Mary has often been regarded as a sort of tutelar divinity by the ferocious brigand who stained with blood the scapular which he wore as a sacred talisman; and by the daughter of shame who, in strange blending profligacy and devotion, cherished her image in the very lair of vice.
But, as there is a soul of goodness in things evil, so even the antiscriptural perversions of Mariolatry were not without some moral benefit to mankind. In a coarse, rude age a new ideal of excellence was developed. A morose asceticism was spreading on every side, denouncing the sweet and gentle charities of hearth and home, and forbidding the love of wife and
child to those who would attain to the heights of holiness. Woman was degraded as a being of inferior nature, regarded as “a necessary evil,” and forbidden, as unworthy, to touch with her hand the sacred emblems of the passion of Christ. But this cultus of Mary raised woman to a loftier plane of being, invested her with a moral dignity and power infinitely superior to any thing known to pagan times, and called forth a deeper reverence and more chivalrous regard.
This example of all womanhood,
So mild, so merciful, so strong, so good,
So patient, peaceful, loyal, loving, pure,[542]
ennobled and dignified the entire sex, and therefore raised and purified the whole of society. The worship of sorrow softened savage natures to more human gentleness, and ameliorated the horrors of long dark centuries of cruelty and blood.
We have dwelt thus long on this development of Romanism on account of the remarkable prominence and enhanced dignity it has received by the bull of the Immaculate Conception, issued on the individual authority of the present pontiff,[543] and by the decree of his personal infallibility imposed on all Roman Catholic Christendom. We have seen how alien it is to the entire spirit and teachings, both in art and literature, of the primitive church, and have traced its growth with the decline of Christianity, like a fungus on a dying tree, till it has sapped its very life, and concealed its early beauty and strength beneath deformity and decay.
The other groups of the New Testament cycle are chiefly scenes in the life of Our Lord, together with representations of some of his principal miracles and two or three illustrations of the parables. This series, it must be confessed, is of exceedingly meagre character and limited range, being remarkable as much for what it omits as for what it contains. Out of the vast number of subjects which have been treated in later religious art, a comparatively few have been selected, which are over and over repeated with unvarying iteration of type.
Fig. 91.—Christ with the Doctors.