(1) The Golden Bough, iv, 339.
(2) Though the sap is said to contain caoutchouc.
(3) The Soul of a People, by H. Fielding (1902), p. 250.
There are also in India and elsewhere popular rites of MARRIAGE of women (and men) to Trees; which suggest that trees were regarded as very near akin to human beings! The Golden Bough (1) mentions many of these, including the idea that some trees are male and others female. The well-known Assyrian emblem of a Pine cone being presented by a priest to a Palm-tree is supposed by E. B. Tylor to symbolize fertilization—the Pine cone being masculine and the Palm feminine. The ceremony of the god Krishna’s marriage to a Basil plant is still celebrated in India down to the present day; and certain trees are clasped and hugged by pregnant women—the idea no doubt being that they bestow fertility on those who embrace them. In other cases apparently it is the trees which are benefited, since it is said that men sometimes go naked into the Clove plantations at night in order by a sort of sexual intercourse to fertilize them. (2)
(1) Vol. i, p. 40, Vol. iii, pp. 24 sq.
(2) Ibid., vol. ii, p. 98.
One might go on multiplying examples in this direction quite indefinitely. There is no end to them. They all indicate—what was instinctively felt by early man, and is perfectly obvious to all to-day who are not blinded by “civilization” (and Herbert Spencer!) that the world outside us is really most deeply akin to ourselves, that it is not dead and senseless but intensely alive and instinct with feeling and intelligence resembling our own. It is this perception, this conviction of our essential unity with the whole of creation, which lay from the first at the base of all Religion; yet at first, as I have said, was hardly a conscious perception. Only later, when it gradually became more conscious, did it evolve itself into the definite forms of the gods and the creeds—but of that process I will speak more in detail presently.
The Tree therefore was a most intimate presence to the Man. It grew in the very midst of his Garden of Eden. It had a magical virtue, which his tentative science could only explain by chance analogies and assimilations. Attractive and beloved and worshipped by reason of its many gifts to mankind—its grateful shelter, its abounding fruits, its timber, and other invaluable products—why should it not become the natural emblem of the female, to whom through sex man’s worship is ever drawn? If the Snake has an unmistakable resemblance to the male organ in its active state, the foliage of the tree or bush is equally remindful of the female. What more clear than that the conjunction of Tree and Serpent is the fulfilment in nature of that sex-mystery which is so potent in the life of man and the animals? and that the magic ritual most obviously fitted to induce fertility in the tribe or the herds (or even the crops) is to set up an image of the Tree and the Serpent combined, and for all the tribe-folk in common to worship and pay it reverence. In the Bible with more or less veiled sexual significance we have this combination in the Eden-garden, and again in the brazen Serpent and Pole which Moses set up in the wilderness (as a cure for the fiery serpents of lust); illustrations of the same are said to be found in the temples of Egypt and of South India, and even in the ancient temples of Central America. (1) In the myth of Hercules the golden apples of the Hesperides garden are guarded by a dragon. The Etruscans, the Persians and the Babylonians had also legends of the Fall of man through a serpent tempting him to taste of the fruit of a holy Tree. And De Gubernatis, (2) pointing out the phallic meaning of these stories, says “the legends concerning the tree of golden apples or figs which yields honey or ambrosia, guarded by dragons, in which the life, the fortune, the glory, the strength and the riches of the hero have their beginning, are numerous among every people of Aryan origin: in India, Persia, Russia, Poland, Sweden, Germany, Greece and Italy.”
(1) See Ancient Pagan and Modern Christian Symbolism, by Thomas Inman (Trubner, 1874), p. 55.
(2) Zoological Mythology, vol. ii, pp. 410 sq.