The God-Idea of the Ancients Part 2

In Vedic times, the home tree was wors.h.i.+pped as a G.o.d, and to the exhilarating properties in its juice was ascribed that subtle quality which was regarded as the life-giving, or creative, energy supposed to reside in heat, and which was closely connected with pa.s.sion or procreative energy. This quality was their Bacchus, Dionysos, or G.o.d-idea--the creator not alone of physical existence, but of good and evil as well. It was the Destroyer, yet the Regenerator, of life.

Of the Zoroastrian home, or sacred tree, which by the Persians was wors.h.i.+pped for thousands of years, Layard remarks: "The plant or its product was called the mystical body of G.o.d, the living water or food of eternal life, when duly consecrated and administered according to Zoroastrian rites." It has been suggested, and not without reason, that to this idea of the ancients, respecting the sacred character of the properties of the home juice, may be traced the "origin of the celebration of Jewish holy or paschal suppers and other eucharistic rites."

Although by the ancients water was sometimes regarded as the original principle, later, wine, or the intoxicating quality within it, came to const.i.tute the G.o.d-idea. It was spirit, while water was matter; hence, in the sacraments, water and wine were commingled, wine representing the essence or blood of G.o.d; water, at the same time, standing for the people. Cyprian, the bishop martyr, while contending for the use of wine in the Sacrament of the Lord's Supper, makes use of the following argument:

"The Holy Spirit also is not silent in the Psalms on the sacrament of this thing, when He makes mention of the Lord's Cup, and says 'Thy intoxicating cup how excellent it is!' Now the cup which intoxicates is a.s.suredly mingled with wine, for water cannot intoxicate anybody. And the Cup of the Lord in such wise inebriates, as Noe also was intoxicated drinking wine in Genesis. ... For because Christ bore us all, in that he also bore our sins, we see that in the water is understood the people, but in the wine is showed the blood of Christ.... Thus, therefore, in consecrating the Cup of the Lord, water alone cannot be offered, even as wine alone cannot be offered. For if anyone offer wine only, the blood of Christ is dissociated from us; but if the water be alone, the people are dissociated from Christ."(10)

10) Epistles of Cyprian, vol. i., pp. 215-217.

The Sacrament of the Lord's Supper, at which wine is mysteriously converted into the essence of Deity, or into the blood of Christ, is without doubt a relic of the idea once entertained regarding the homa tree. Certain writers entertain the opinion that from the use of the sacred homa juice have arisen various religious practices and rites, such for instance as offering oblations to the G.o.ds, anointing holy stones, and pouring wine on sacred hills, also the custom of pledging oaths over gla.s.ses of wine.

The May pole, a decidedly phallic emblem, whose festivals until a very recent time were celebrated in England by the old as well as the young, was usually if not always sprinkled with wine. From the accounts which we have of this sacred emblem and its festival, it seems that no royal edict nor priestly denunciation was sufficient to expel it from the country.

According to Dr. Stevenson, the festival of Holi or the wors.h.i.+p of Holika Devata, in the island of Ceylon, "has a close resemblance to the English festival of the May-pole, which originated in a religious ceremony or festival of the Cus.h.i.+tes (called Phoenicians) who anciently occupied Western Europe."(11)

11) Quoted by Baldwin, Prehistoric Nations, p. 223.

The ash is the Scandinavian Tree of Life, and, like the sacred trees of all nations, is emblematical of the continuation of existence. This tree has a triple root, which peculiarity doubtless accounts for its sacred character. It is both female and male, and is said to be regarded as a "sort of Logos or Wisdom." It is the first emanation from the Deity, and yet a Trinity in Unity. To insult or injure this tree was sacrilege, to cut it down was an offense punishable with death.

In the old Egyptian and Zoroastrian story, appear the descriptions of two Trees of Life, also a Tree of Knowledge. In the accounts given of these trees, the Ficus, the female Tree of Life, represents the life of the soul, while the palm, the male Tree of Life, is that which gives physical life, which also is the true significance of the word "lord."

When, however, either of these trees stood alone, or unaccompanied by its counterpart, by it both of the creative principles were understood.

By these ideas is suggested the thought which among a certain school of psychologists of the present century seems to be gaining ground, namely: that man is a dual ent.i.ty, or, in other words, that he has a subjective mind and an objective self, which so long as this life endures must co-operate or work together.

In the following descriptions of Egyptian emblems, will be perceived some of the changes which finally took place relative to the idea of s.e.x in the G.o.d-idea.

In the museum of Egyptian antiquities in Berlin is a sepulchral tablet representing the Tree of Life. This emblem figures the trunk of a tree, from the top of which emerges the bust of a woman--Netpe. She is the G.o.ddess of heavenly existence, and is administering to the deceased the water and the bread of life, the latter of which is represented by a substance in the form of cakes or rolls. The time at which this tablet was found is not known, but it is supposed to belong to the period of the XIXth dynasty, or about the time of Rameses II., 1400 years B.C.

There is also in the Berlin museum another representation of the Egyptian Tree of Life, in which the trunk has given place to the entire body of a woman. This, also, is Netpe, who is still spiritual wisdom or the maternal principle. We are informed by Forlong that Diana was wors.h.i.+pped by the Amazons under a sacred tree.(12) From this symbol the tree, which grew first into the figure of a divine woman, and later a.s.sumed the form of a divine man, arose the emblem of the cross.

12) Rivers of Life, vol. i., p. 70.

On the Nineveh tablets is pictured a Tree of Life which is surrounded by winged spirits, bearing in their hands the pine cone, a symbol indicating life, and which is said to have the same significance as the crux-ansata, or cross, among the Egyptians.

In later ages, the Tree of Life, i. e., the divine man, or cross, or both together, furnish immortal food to those who lay hold upon them, exactly in the same manner as did Netpe, the G.o.ddess of wisdom, or spiritual life, in former times. According to the testimony of Barlow, this is the subject "most frequently symbolized on early Christian sepulchral tablets and monuments."(13) Christ's body was the "bread of life," and his blood was the "wine from the Tree of Life," of which to partake was life eternal. The cross, as in earlier religions, represented completeness of life. The jambu tree, the Buddhist G.o.d-tree, is in the shape of a cross.(14)

13) Essays on Symbolism, p. 74.

14) Wilford, Asiatic Researches.

Among the Kelti a tall oak was not only a symbol of the Deity, but it was Jupiter himself, while the earth from which it sprang was the Great Mother. Throughout Europe, in all ages, the oak has received divine honors. The fact that under its branches Jew, Pagan, and Christian alike swore their most solemn oaths, shows that its veneration was not confined to any particular nation or locality.

The sacredness of the oak among the Druids is well attested by all writers who have dealt with this interesting people. In Rome its branches formed the badge of victory worn by conquering heroes, this emblem being the highest mark of distinction which could be conferred upon them.

Forlong a.s.sures us that the oak was even more wors.h.i.+pped at the West than was the sacred Ficus at the East. Like it, the wood of the oak must be used

"to call down the sacred fire from Heaven and gladden in the yule (Suiel or Seul) log of Christmas-tide even Christian fires, as well as annually renew with fire direct from Ba-al, on Beltine day, the sacred flame on every public and private hearth, and this from the temples of Meroe on the Nile, to the farthest icy forests and mountains of the Sklavonian."(15)

15) Faiths of Man in All Lands, vol. i., p. 68.

Among the Druids, the mistletoe was also sacred especially when entwining the oak. Together they represented the Tree of Life, or the two generating agencies throughout Nature. Of the species of it which grows on the oak, Borlaise says that they deified the mistletoe and were not to look upon it but in the most devout and reverential manner: "When the end of the year approached, they marched with great solemnity to gather the mistletoe of the oak in order to present it to Jupiter, inviting all the world to a.s.sist in the ceremony."(16)

16) Borlaise.

According to the Latin writer Pliny, the "Druids have nothing more sacred than the mistletoe and the tree on which it grows, provided it be an oak." This plant, which is called All Heal, although sought after with the greatest religious ardor, is seldom found, but should the people who go forth at Christmas time in large numbers succeed in finding it they immediately set about preparing feasts under the tree upon which it grows; at the same time, in the most solemn manner, two white bulls are brought forth to be sacrificed. After the feast has been prepared and the sacrifice made ready, the priest ascends the tree and with a golden pruning-knife cuts the sacred branches of the mistletoe, dropping them into a white cloth prepared for the occasion. The bulls are then sacrificed and a prayer offered that "G.o.d would render his own gift prosperous to those on whom he has bestowed it." They believed that administered in a potion it would impart fecundity to any barren animal, and that it was a remedy against all kinds of poison. The branches of the mistletoe were then distributed among the faithful, each cheris.h.i.+ng the token as the most sacred emblem of his faith. It is thought that the Christmas tree is a remnant of this custom.

Although the Christbaum of the Germans, the Yggdrasill of the Scandinavians, and the Christmas tree of the English speaking nations are still regarded as belonging exclusively to Christianity, their birthplace was the far East, and their origin long anterior to our present era. This subject will be referred to later in these pages. The palm, which in course of time became the most sacred tree of Egypt, is said to have put forth a shoot every month during the year. At Christmas tide, or at the winter solstice, a branch from this tree was used as a symbol of the renewal of time or of the birth of the New Year.

On the Zodiac of Dendera, preserved in the National Library at Paris, are two trees, the one representing the East, or India and China, the other, the West, or Egypt. The former of these trees is putting forth a pair of leaves and is topped by the emblems of Siva, emblems which indicate the fructifying powers of Nature, whilst the Egyptian sacred tree, which is surmounted by the ostrich plume, the emblem of truth, is indicative of Light, Intelligence, or the life of the soul. In a discourse delivered by Dr. Stukeley in 1760, attention was directed to the grove of Abraham as "that famous oak grove of Beersheba, planted by the ill.u.s.trious prophet and first Druid--Abraham; and from whom our celebrated British Druids came, who were of the same patriarchal reformed religion, and brought the use of sacred groves to Britain."(17)

17) Barlow, Symbolism, p. 98.

The fact has been ascertained that in Arabia, in very ancient times, there was a G.o.ddess named Azra who was wors.h.i.+pped under the form of a tree called Samurch, and that in Yemen tree-wors.h.i.+p still prevails.

To the date is ascribed divine honors. This tree is said to have its regular priests, services, rites, and festivals, and is as zealously wors.h.i.+pped as are the G.o.ds of any other country. We are not informed as to whether the Jewish Tree of Life was borrowed from the Chaldeans or the Egyptians, but, as the significance is the same in all countries, it is of little consequence which furnished a copy for the writer in Genesis.

In Dr. Inman's Ancient Faiths, is a drawing from the original, by Colonel Coombs, of the "Temptation," or of the ancient tree-and-serpent myth in Genesis. This drawing, in which it is observed that the Jewish idea of woman as tempter is reversed, was copied from the inner walls of a cave in Southern India. The picture is said to be a faithful representation of the version of the story as accepted in the East.

Of the myrtle, Payne Knight says that it "was a symbol both of Venus and Neptune, the male and female personifications of the productive powers of the waters, which appear to have been occasionally employed in the same sense as the fig and fig leaf."

The same writer refers to the fact that instead of beads, wreaths of foliage, generally of laurel, olive, myrtle, ivy, or oak, appear upon coins; sometimes encircling the symbolical figures, and sometimes as chaplets on their heads. According to Strabo, each of these is sacred to some particular personification of the Deity, and "significant of some particular attribute, and in general, all evergreens were Dionysiac plants, that is, symbols of the generative power, signifying perpetuity of youth and vigor." The crowns of laurel, olive, etc., with which the victors in the Roman triumphs and Grecian games were honored, were emblems of immortality, and not merely transitory marks of occasional distinction.(18)

18) Payne Knight, Symbolism of Ancient Art. We are informed that this book was never sold, but only given away. Although a copy of it was formerly in the British Museum, care was taken by the trustees to keep it out of the catalogues.

The tree and serpent, according to Ferguson, are symbolized in all religious systems which the world has ever known. The two together are typical of the processes of reproduction or generation. They also symbolize good and evil and the cause which underlies the decline of virtue.

Among the numberless fruits which from time to time have been regarded as divine emblems, the princ.i.p.al are perhaps the fig, the pomegranate, the mandrake, the almond, and the olive. The peculiarly sacred character which we find attached to the fig ceases to be a mystery so soon as we remember that the organs of generation, male and female, had, in process of time, come to be objects of wors.h.i.+p and that the fig was the emblem of the latter.

A basket of this fruit is said to have been the most acceptable offering to the G.o.d Bacchus, and therefore, by his devotees, was regarded as the most sacred symbol. The favorite material for phallic devices was the wood of the sacred fig, for it was by rubbing together pieces of it that holy fire was supposed to be drawn from heaven. By holy fire, however, was meant not so much the natural visible element which was kindled, as that subtle substance contained in fire or heat which was supposed to contain the life principle, and which was sent in response to the cravings of pious devotees for procreative energy, which blessing, among various peoples, notably the Jews, was indicative of special divine favor.

By pagans, Jews, and Christians, the pomegranate has long been regarded as a sacred emblem. It is a symbol of reproductive energy.

Representations of it were embroidered on the Ephod, and Solomon's Temple is reported as having been literally covered with decorations, in which, among the devices noticed, this particular fruit appears the most conspicuous. Its significance, as revealed by Inman and other writers, is too gross to be set forth in these pages.