legend as a horse. Apollo comes to be the name for countless primitive numina; now he was wolf (Lycæus) like the Roman Mars, now dolphin (Delphinius), and now serpent (the Pythian Apollo of Delphi). A serpent, too, is the form of Zeus Meilichios on Attic grave-reliefs and of Asclepios, and of the Furies even in Æschylus;[1] and the sacred snake kept on the Acropolis was interpreted as Erichthonios. In Arcadia the horse-headed figure of Demeter in the temple of Phigalia was still to be seen by Pausanias; the Arcadian Artemis-Callisto appears as a she-bear, but in Athens too the priestesses of Artemis Brauronia were called "arktoi" (bears).[2] Dionysus — now a bull, now a stag — and Pan retained a certain beast-element to the end. Psyche (like the Egyptian corporal-soul, bai) is the soul-bird. And upon all this supervened the innumerable semi-animal figures like sirens and centaurs that completely fill up the Early Classical nature-picture.[3]
But what are the features, now, of the primitive religion of Merovingian times that foreshadow the mighty uprising of the Gothic that was at hand? That both are ostensibly the same religion, Christianity, proves nothing when we consider the entire difference in their deeps. For (we must be quite clear in our own mind on this) the primitive character of a religion does not lie in its stock of doctrines and usages, but in the specific spirituality of the mankind that adopts them and feels, speaks, and thinks with them. The student has to familiarize himself with the fact that primitive Christianity (more exactly, the early Christianity of the Western Church) has twice subsequently become the expression-vehicle of a primitive piety, and therefore itself a primitive religion — namely, in the Celtic-Germanic West between 500 and 900, and in Russia up to this day. Now, how did the world mirror itself to these "converted" minds? Leaving out of account some few clerics of, say, Byzantine education, what did one actually think and imagine about these ceremonies and dogmas. Bishop Gregory of Tours, who, we must remember, represents the highest intellectual outlook of his generation, once lauded the powder rubbed from a saint's tombstone in these words: "O divine purgative, superior to all doctors' recipes, which cleanses the belly like scammony and washes away all stains from our conscience!" For him the death of Jesus was a crime which filled him with indignation, but no more; the Resurrection, on the contrary, which hovered before him vaguely, he felt deep down as an athletic tour de force that stamped the Messiah as the grand wizard and so legitimated him as the true Saviour. Of any mystic meaning in the story of the Passion he has not an inkling.[4]
- ↑ Eumenides, 126.
- ↑ Moreover, in the full maturity of Athens, every little girl of the upper classes was consecrated as a bear to this Artemis. — Tr.
- ↑ For further information the reader may consult the articles "Demeter," etc., in the Ency. Brit., XI ed.; and, for a suggestive introduction in the fewest possible words, Dr. Jane Harrison's pamphlet, Myths of Greece and Rome. — Tr.
- ↑ Bernoulli, Die Heiligen der Merowinger (1900) — a good account of this primitive religion.
