There is a tradition current in Thibet that the Tree of Buddha received the name of Târâyana, that is to say, The Way of Safety, because it grew by the side of the river that separates the world from heaven; and that only by means of its overhanging branches could mankind pass from the earthly to the immortal bank.
The material tree of Buddha is generally represented either under the form of the Asvattha (the Ficus religiosa), or of the Udumbara (the Ficus glomerata), which appeared at the birth of Buddha; but in addition to these guises, we find it also associated with the Asoka (Jonesia Asoka), the Palasa (Butea frondosa), the Bhânuphalâ (Musa sapientum), and sometimes with the Palmyra Palm (Borassus flabelliformis).
Under one of these trees the ascetic, Gautama Buddha, one momentous night, went through successively purer and purer stages of abstraction of consciousness, until the sense of omniscient illumination came over him, and he attained to the knowledge of the sources of mortal suffering. That night which Buddha passed under the Tree of Knowledge on the banks of the river Nairanjanâ, is the sacred night of the Buddhist world. There is a Peepul-tree (Ficus religiosa) at Buddha Gayâ which is regarded as being this particular tree: it is very much decayed, and must have been frequently renewed, as the present tree is standing on a terrace at least thirty feet above the level of the surrounding country.
The Iranian World-Tree.
The world-tree of the Iranians is the Haoma, which is thought to be the same as the Gaokerena of the Zendavesta. This Haoma, the sacred Vine of the Zoroastrians, produces the primal drink of immortality after which it is named. It is the first of all trees, planted in heaven by Ormuzd, in the fountain of life, near another tree called the “impassive” or “inviolable,” which bears the seeds of every kind of vegetable life. Both these trees are situated in a lake called Vouru Kasha, and are guarded by ten fish, who keep a ceaseless watch upon a lizard sent by the evil power, Ahriman, to destroy the sacred Haoma. The “inviolable” tree is also known both as the eagle’s and the owl’s tree. Either one or the other of these birds (probably the eagle) sits perched on its top. The moment he rises from the tree, a thousand branches shoot forth; when he settles again he breaks a thousand branches, and causes their seed to fall. Another bird, that is his constant companion, picks up these seeds and carries them to where Tistar draws water, which he then rains down upon the earth with the seeds it contains. These two trees—the Haoma and the eagle’s or “inviolable”—would seem originally to have been one. The lizard sent by Ahriman to destroy the Haoma is known to the Indians as a dragon, the spoiler of harvests, and the ravisher of the Apas, or brides of the gods, Peris who navigate the celestial sea.
The Assyrian Sacred Tree.
In intimate connection with the worship of Assur, the supreme deity of the Assyrians, “the God who created himself,” was the Sacred Tree, regarded by the Assyrian race as the personification of life and generation. This tree, which was considered coeval with Assur, the great First Source, was adored in conjunction with the god; for sculptures have been found representing figures kneeling in adoration before it, and bearing mystic offerings to hang upon its boughs. In these sculptured effigies of the Sacred Tree the simplest form consists of a pair of ram’s horns, surmounted by a capital composed of two pairs of rams’ horns, separated by horizontal bands, above which is a scroll, and then a flower resembling the Honeysuckle ornament of the Greeks. Sometimes this blossoms, and generally the stem also throws out a number of smaller blossoms, which are occasionally replaced by Fir-cones and Pomegranates. In the most elaborately-portrayed Sacred Trees there is, besides the stem and the blossoms, a network of branches, which forms a sort of arch, and surrounds the tree as it were with a frame.
The Phœnicians, who were not idolaters, in the ordinary acceptation of the word—inasmuch as they did not worship images of their deities, and regarded the ever-burning fire on their altars as the sole emblem of the Supreme Being,—paid adoration to this Sacred Tree, effigies of which were set up in front of the temples, and had sacrifices offered to them. This mystic tree was known to the Jews as Asherah. At festive seasons the Phœnicians adorned it with boughs, flowers, and ribands, and regarded it as the central object of their worship.
The Mother Tree of the Greeks, Romans, and Teutons.
The Greeks appear to have cherished a tradition that the first race of men sprang from a cosmogonic Ash. This cloud Ash became personified in their myth as a daughter of Oceanos, named Melia, who married the river-god Inachos, and gave birth to Phoroneus, in whom the Peloponnesian legend recognised the fire-bringer and the first man. According to Hesychius, however, Phoroneus was not the only mortal to whom the Mother Ash gave birth, for he tells us distinctly that the race of men was “the fruit of the Ash.” Hesiod also repeats the same fable in a somewhat different guise, when he relates how Jove created the third or brazen race of men out of Ash trees. Homer appears to have been acquainted with this tradition, for he makes Penelope say, when addressing Ulysses: “Tell me thy family, from whence thou art; for thou art not sprung from the olden tree, or from the rock.” The Ash was generally deemed by the Greeks an image of the clouds and the mother of men,—the prevalent idea being that the Meliai, or nymphs of the Ash, were a race of cloud goddesses, daughters of sea gods, whose domain was originally the cloud sea.