SYMBOLISM OF TREE AND SERPENT.
A striking confirmation of the view taken in this work of the symbolism of the serpent, as the nexus between the two sexes, the female being represented by the fig-tree, and the male by the upright stone, or pole,[[686]] is found in an ancient religious custom in Mysore, India. Captain J.S.F. Mackenzie contributed an interesting paper on this subject to the “Indian Antiquary.”[[687]] “Round about Bangalore, more especially towards the Lal Bagh and Petta,–as the native town is called,–three or more stones are to be found together, having representations of serpents carved upon them. These stones are erected always under the sacred fig-tree by some pious person, whose means and piety determine the care and finish with which they are executed. Judging from the number of the stones, the worship of the serpent appears to be more prevalent in the Bangalore district than in other parts of the province. No priest is ever in charge of them. There is no objection to men doing so, but from custom, or for some reason,–perhaps because the serpent is supposed to confer fertility on barren women,–the worshiping of the stones, which takes place during the Gauri feast, is confined to women of all Hindu classes and creeds. The stones, when properly erected, ought to be on a built-up stone platform facing the rising sun, and under the shade of two peepul (Ficus religiosa) trees,–a male and female growing together, and wedded by ceremonies, in every respect the same as in the case of human beings,–close by, and growing in the same platform a nimb (margosa) and bipatra (a kind of wood-apple), which are supposed to be living witnesses of the marriage. The expense of performing the marriage ceremony is too heavy for ordinary persons, and so we generally find only one peepul and a nimb on the platform. By the common people these two are supposed to represent man and wife.”
COVENANT OF THRESHOLD-CROSSING.
An American gentleman traveling among the Scandinavian immigrants in Wisconsin and Minnesota, was surprised to see their house doors quite generally standing open, as if they had no need of locks and bolts. He argued from this that they were an exceptionally honest people, and that they had no fear of thieves and robbers. A Scandinavian clergyman, being asked about this, said that they had thieves in that region, but that thieves would not cross a threshold, or enter a door, with evil intent, being held back by a superstitious fear of the consequences of such a violation of the covenant obligation incurred in passing over the threshold.
I asked a native Syrian woman, “If a thief wanted to get into your house to steal from you, would he come in at the door, if he saw that open?” “Oh, no!” she answered, “he would come in at the window, or would dig in from behind.” “Why wouldn’t he come in at the door?” I asked. “Because his reverence would keep him from that,” she said, in evident reference to the superstitious dread of crossing a threshold with evil intent,–a dread growing out of an inborn survival of reverence for the primitive altar, with the sacredness of a covenant entered into by its crossing.
The very term commonly employed in the New Testament for thieving indicates the “digging through” a building, instead of entering by the door. “Lay not up for yourselves treasures upon the earth, where moth and rust doth consume, and where thieves break through [literally, dig through; Greek, diorussō and steal.”[[688]] “If the master of the house had known in what hour the thief was coming, he would have watched, and not have left his house to be digged through.”[[689]]
Canon Tristram tells of an Adwan shaykh who was proud of being a “robber,” a “highwayman,” but who resented the idea that he was a “thief,”–a “sneak thief.” “I am not a thief,” he said; “I do not dig into the houses of fellaheen in the night. I would scorn it. I only take by force in the day time. And, if God gives me strength, shall I not use it?” Canon Tristram adds: “A ‘thief,’ as distinguished from a ‘robber,’ would never think of attempting to force the door, but would noiselessly dig through a wall in the rear,–a work of no great labor, as the walls are generally of earth, or sun-dried bricks, or, at best, of stone imbedded in turf instead of in mortar.”[[690]]
A former missionary in Palestine[[691]] says: “Digging through the wall is the common method pursued by housebreakers in Palestine, and, save in the cities, the operation is not one of great difficulty. Windows, in our sense, do not exist in the houses of the villagers; ... but the walls, built of roughly broken stones and mud, are easily, and by a skilled hand almost noiselessly, penetrated. One night, about midnight, I was driven from my resting-place under a stunted olive-tree in the plain of Sharon by a terrific thunderstorm, and took refuge in the miserable fellahy village of Kalansaweh. A good woman unbarred her door and admitted me to a single apartment, in which, on the ground level, were several sheep and cattle, with an ass, and on the higher level a pretty large family asleep, all dimly discerned by the light of a little oil lamp stuck in a crevice of the wall. The atmosphere was awful. I asked why they did not have a window or opening in the wall. The woman held up her hands in amazement. ‘What!’ she exclaimed, ‘and assist the robbers [“thieves”]?’... The robbers [‘thieves’], she explained, were the Arabs in the plain. Greater rascals do not exist. They were great experts, she explained, in ‘digging through’ the houses; to put a window in the wall would only tempt them, and facilitate their work.”
Now, as of old, among the more primitive pastoral people of Palestine, “He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber.... The thief cometh not, but that he may steal, and kill, and destroy.”[[692]]
I remember now, what I did not realize the meaning of at the time, that while I was journeying in Arabia we did not set a watch before the entrance of our tents, when we were near a village; but the guards were at the rear of the tents, to watch against thieves, who would crawl underneath the canvas to steal what they might.