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WHEN a tree comes to be viewed, no longer as the body of
the tree-spirit, but simply as its abode which it can quit at pleasure, an
important advance has been made in religious thought. Animism is passing
into polytheism. In other words, instead of regarding each tree as a
living and conscious being, man now sees in it merely a lifeless, inert
mass, tenanted for a longer or shorter time by a supernatural being who,
as he can pass freely from tree to tree, thereby enjoys a certain right of
possession or lordship over the trees, and, ceasing to be a tree-soul,
becomes a forest god. As soon as the tree-spirit is thus in a measure
disengaged from each particular tree, he begins to change his shape and
assume the body of a man, in virtue of a general tendency of early thought
to clothe all abstract spiritual beings in concrete human form. Hence in
classical art the sylvan deities are depicted in human shape, their
woodland character being denoted by a branch or some equally obvious
symbol. But this change of shape does not affect the essential character
of the tree-spirit. The powers which he exercised as a tree-soul
incorporate in a tree, he still continues to wield as a god of trees. This
I shall now attempt to prove in detail. I shall show, first, that trees
considered as animate beings are credited with the power of making the
rain to fall, the sun to shine, flocks and herds to multiply, and women to
bring forth easily; and, second, that the very same powers are attributed
to tree-gods conceived as anthropomorphic beings or as actually incarnate
in living men. 1
First, then, trees or tree-spirits are believed to
give rain and sunshine. When the missionary Jerome of Prague was
persuading the heathen Lithuanians to fell their sacred groves, a
multitude of women besought the Prince of Lithuania to stop him, saying
that with the woods he was destroying the house of god from which they had
been wont to get rain and sunshine. The Mundaris in Assam think that if a
tree in the sacred grove is felled the sylvan gods evince their
displeasure by withholding rain. In order to procure rain the inhabitants
of Monyo, a village in the Sagaing district of Upper Burma, chose the
largest tamarind-tree near the village and named it the haunt of the
spirit (nat) who controls the rain. Then they offered bread, coco-nuts,
plantains, and fowls to the guardian spirit of the village and to the
spirit who gives rain, and they prayed, “O Lord nat have pity on us poor
mortals, and stay not the rain. Inasmuch as our offering is given
ungrudgingly, let the rain fall day and night.” Afterwards libations were
made in honour of the spirit of the tamarind-tree; and still later three
elderly women, dressed in fine clothes and wearing necklaces and earrings,
sang the Rain Song. 2
Again, tree-spirits make the crops to grow.
Amongst the Mundaris every village has its sacred grove, and “the grove
deities are held responsible for the crops, and are especially honoured at
all the great agricultural festivals.” The negroes of the Gold Coast are
in the habit of sacrificing at the foot of certain tall trees, and they
think that if one of these were felled all the fruits of the earth would
perish. The Gallas dance in couples round sacred trees, praying for a good
harvest. Every couple consists of a man and woman, who are linked together
by a stick, of which each holds one end. Under their arms they carry green
corn or grass. Swedish peasants stick a leafy branch in each furrow of
their corn-fields, believing that this will ensure an abundant crop. The
same idea comes out in the German and French custom of the Harvest-May.
This is a large branch or a whole tree, which is decked with ears of corn,
brought home on the last waggon from the harvest-field, and fastened on
the roof of the farmhouse or of the barn, where it remains for a year.
Mannhardt has proved that this branch or tree embodies the tree-spirit
conceived as the spirit of vegetation in general, whose vivifying and
fructifying influence is thus brought to bear upon the corn in particular.
Hence in Swabia the Harvest-May is fastened amongst the last stalks of
corn left standing on the field; in other places it is planted on the
corn-field and the last sheaf cut is attached to its trunk. 3
Again,
the tree-spirit makes the herds to multiply and blesses women with
offspring. In Northern India the Emblica officinalis is a sacred tree. On
the eleventh of the month Phalgun (February) libations are poured at the
foot of the tree, a red or yellow string is bound about the trunk, and
prayers are offered to it for the fruitfulness of women, animals, and
crops. Again, in Northern India the coco-nut is esteemed one of the most
sacred fruits, and is called Sriphala, or the fruit of Sri, the goddess of
prosperity. It is the symbol of fertility, and all through Upper India is
kept in shrines and presented by the priests to women who desire to become
mothers. In the town of Qua, near Old Calabar, there used to grow a
palm-tree which ensured conception to any barren woman who ate a nut from
its branches. In Europe the May-tree or May-pole is apparently supposed to
possess similar powers over both women and cattle. Thus in some parts of
Germany on the first of May the peasants set up May-trees or May-bushes at
the doors of stables and byres, one for each horse and cow; this is
thought to make the cows yield much milk. Of the Irish we are told that
“they fancy a green bough of a tree, fastened on May-day against the
house, will produce plenty of milk that summer.” 4
On the second of
July some of the Wends used to set up an oak-tree in the middle of the
village with an iron cock fastened to its top; then they danced round it,
and drove the cattle round it to make them thrive. The Circassians regard
the pear-tree as the protector of cattle. So they cut down a young
pear-tree in the forest, branch it, and carry it home, where it is adored
as a divinity. Almost every house has one such pear-tree. In autumn, on
the day of the festival, the tree is carried into the house with great
ceremony to the sound of music and amid the joyous cries of all the
inmates, who compliment it on its fortunate arrival. It is covered with
candles, and a cheese is fastened to its top. Round about it they eat,
drink, and sing. Then they bid the tree good-bye and take it back to the
courtyard, where it remains for the rest of the year, set up against the
wall, without receiving any mark of respect. 5
In the Tuhoe tribe of
Maoris “the power of making women fruitful is ascribed to trees. These
trees are associated with the navel-strings of definite mythical
ancestors, as indeed the navel-strings of all children used to be hung
upon them down to quite recent times. A barren woman had to embrace such a
tree with her arms, and she received a male or a female child according as
she embraced the east or the west side.” The common European custom of
placing a green bush on May Day before or on the house of a beloved maiden
probably originated in the belief of the fertilising power of the
tree-spirit. In some parts of Bavaria such bushes are set up also at the
houses of newly-married pairs, and the practice is only omitted if the
wife is near her confinement; for in that case they say that the husband
has “set up a May-bush for himself.” Among the South Slavonians a barren
woman, who desires to have a child, places a new chemise upon a fruitful
tree on the eve of St. George’s Day. Next morning before sunrise she
examines the garment, and if she finds that some living creature has crept
on it, she hopes that her wish will be fulfilled within the year. Then she
puts on the chemise, confident that she will be as fruitful as the tree on
which the garment has passed the night. Among the Kara-Kirghiz barren
women roll themselves on the ground under a solitary apple-tree, in order
to obtain offspring. Lastly, the power of granting to women an easy
delivery at child-birth is ascribed to trees both in Sweden and Africa. In
some districts of Sweden there was formerly a bardträd or guardian-tree
(lime, ash, or elm) in the neighbourhood of every farm. No one would pluck
a single leaf of the sacred tree, any injury to which was punished by
ill-luck or sickness. Pregnant women used to clasp the tree in their arms
in order to ensure an easy delivery. In some negro tribes of the Congo
region pregnant women make themselves garments out of the bark of a
certain sacred tree, because they believe that this tree delivers them
from the dangers that attend child-bearing. The story that Leto clasped a
palm-tree and an olive-tree or two laurel-trees, when she was about to
give birth to the divine twins Apollo and Artemis, perhaps points to a
similar Greek belief in the efficacy of certain trees to facilitate
delivery.
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