The Sacred Tree; or, the tree in religion and myth — John Shaqi
The Sacred Tree; or, the tree in religion and mythPhilpot, J. H., Mrs.
Religion
The Sacred Tree; or, the tree in religion and myth
Philpot, J. H., Mrs.
Tree worship
In our own islands, as every one knows, the oak-tree played a salient
part in the old Druidical worship, and Pliny[44] even derives the name
Druid fromδρῦς, an oak, as some still connect it with _darach_, the
Celtic word for that tree. The important rites with which the mistletoe
was severed from the parent tree and dedicated at the altar furnish
evidence of the veneration paid to the spirit of the tree, who,
according to the teaching of the Druids, retreated into the
parasite-bough when the oak leaves withered. The Teutons no doubt
brought with them to Britain the religion of the sacred grove, and we
find King Edgar condemning the idle rites in connection with the alder
and other trees, and Canute fifty years later forbidding the worship
entirely.[45] The ceremonies once connected with the worship of the tree
survived in the form of a picturesque symbolism long after their origin
had been forgotten. In 1515, at a Twelfth-Night pageant held at his
palace of Greenwich by order of Henry VIII., tree-spirits represented by
“VIII wylde-men, all apparayled in grene mosse sodainly came oute of a
place lyke a wood” and engaged in battle with the royal knights.[46] It
was also a custom of this king in the early years of his reign to resort
to the woods with a richly-apparelled retinue in order “to fetche May or
grene bows,”—the spirit of vegetation, whose renewed vigour was
symbolised, unconsciously no doubt, in the green boughs with which the
courtiers decked their caps.[47] May-day ceremonies to celebrate the new
life in the forest can be traced in England as far back as the
thirteenth century, and the importance still attached to them by the
people as late as the seventeenth century is indicated by the rancour
with which the Puritans attacked the Maypole, “a heathenish vanity
greatly abused to superstition and wickedness.” These and other
survivals will be more fully treated in a later chapter, and are only
mentioned here as showing the ancient prevalence of a belief in
tree-spirits, which indeed is alone competent to account for such
customs.
Public-domain text, read in full here on John Shaqi.
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