The Tree in World Religions:
The Book of Ahania:
Urizen vanquishes Fuzon and
With difficulty & great pain; Urizen
Lifted on high the dead corse:
On his shoulders he bore it to where
A Tree hung over the Immensity
(Chap III, 2).Reflections of the tree's use in punishments and in the Crucifixion are even more obvious in Jerusalem:
The Tree spread over him its cold shadows, (Albion groand)
They bent down, they felt the earth and again enrooting
Shot into many a Tree! an endless labyrinth of woe!
(Plate 28).And the roots of Albions Tree enterd the Soul of Los
As he sat before his Furnaces clothed in sackcloth of hair
In gnawing pain dividing him from his Emanation;
Inclosing all the children of Los time after time.
(Plate 53).For in the depths of Albions bosom in the eastern heaven,
They sound the clarions strong! they chain the howling Captives!
They cast the lots into the helmet: they give the oath of blood in Lambeth
They vote the death of Luvah, & they naild him to Albions Tree in Bath:
They staind him with poisonous blue, they inwove him in cruel roots
To die a death of Six thousand year bound round with vegetation
(Plate 65)
Return to Top of Page Thomas Bulfinch, discussing the origins of mythology, suggests that the "elements of air, fire, and water were originally the objects of religious adoration, and the principal deities were personifications of the powers of nature. The transition was easy from a personification of the elements to the notion of supernatural beings presiding over and governing the different objects of nature" (302). In a similarly interesting fashion, several of the Greek Gods were identified with various types of trees.
- Zeus, possibly the most important of the Greek pantheon and often known by his Roman name of Jupiter, was frequently represented by his chosen tree, the oak. Indeed, his oracle dwelled in Dodona, the land of oak trees. Zues' "will was revealed by the rustling of the oak leaves which the trees interpreted" (Hamilton 27).
- Pallas Athena, known by the Roman name of Minerva, created the olive tree, and it became her symbol (Hamilton 30).
Athena, and indirectly the olive tree, are linked to Blake in a rather interesting way. In The Marriage of Heaven and Hell, the narrator sees a series of chambers. "In the first chamber was a Dragon-Man, clearing away the rubbish from a caves mouth; within, a number of Dragons were hollowing the cave . . ." (Plate 15). In Greek mythology, the first king of Attica was named Cecrops. Only half human, his lower parts were those of a Dragon. He was arbiter of the dispute between Poseidon and Athena over who "owned" Athens. Poseidon struck the rock of the Acropolis so that water sprang forth and formed a deep well in an effort to demonstrate his abilities as possible protector of Athens. Athena, in contrast, caused to olive tree to grow, the tree which became the most treasured of all of Greece's trees. Cecrops, because of the olive tree, decided that Athens was Athena's. The Dragon-Man of Blake's Marriage fulfills a role like that of Cecrops. He, too, is an arbiter, between the "feminine and the masculine principles . . . He is able to clear away the rubbish that is the debris of materialism, which prevents entrance into the first chamber" (Singer 132-133).One should note, however, that Milton frequently referred to Satan as a Dragon. Blake could be drawing upon this background in this passage, and Singer's suggestions do not account for or even suggest Blake's own satanic figures (who are sometimes presented in a positive, if not frankly approving, light).
- Phoebus Apollo, whose sacred animals included the dolphin and the crow, chose the laurel as his tree (Hamilton 31). Though the laurel never makes an appearance in any of the illustrated works, it does appear quite often in Blake's written canon. "Against the laurel as a wreath for the military aggressor, Blake protested, 'The Strongest Poison ever known / Came from Caesars Laurel Crown (E, p. 492). In a 'Song' the poet proclaims his own gifts: 'Round my young brows the laurel wreaths a shade' (E, p. 416). It encircles the heads of several poets in the portraits which Blake painted for Hayley; it characterizes the vision of the poet-prophet in Designs 1, 2, and 8 for Dante, graces the way to the Earthly Paradise, and helps to characterize it in Designs 85-87. In 'A Vision of the Last Judgement' a prophetic 'Demon crownd with Laurel' drags down Time and Death (E, p. 556)" (Baine 148-149).
Trees also figured prominently in various of the myths. The tale of Baucis and Philemon, cited by Edith Hamilton as principally occurring in Ovid, is one of the most interesting of these myths. "In the Phrygian hill-country there were once two trees which all the peasants near and far pointed out as a great marvel, and no wonder, for one was an oak and the other a linden, yet they grew from a single trunk. The story of how this came about is proof of the immeasurable power of the gods, and also of the way they reward the humble and the pious." Jupiter and Mercury, having grown bored with their rich life in Olympus, decided to amuse themselves and to test the hospitality of the the people of Phrygia at the same time. Accordingly, the two gods took the forms of poor, human wanderers, and began to seek food and a place of rest at every great or poor house in the country. Though they tried hundreds of homes, no one would admit them, and they were treated poorly by all. Finally, the two came to the smallest, basest hovel yet, and here at last they received hospitality. Once they entered the small hut, they found themselves in a small, immaculate room, faced by a kind old man and woman. The old woman, whose name was Baucis, welcomed them to a bench near the fire and invited them to rest. When she had prepared food for their guests, her husband, whose name was Philemon, pushed two unstable chairs near the table and bade his guests eat. Philemon, proud to be able to offer guests even such meager hospitality, slowing began to notice a strange thing. No matter how many cups of wine were given to their guests, the mixing bowl remained full. Baucis and Philemon finally became aware of the divine nature of their guests, and begged their guests to pardon the poor nature of their refreshments. The Gods, impressed by their hospitality, offered to reward them. The rest of the wicked people would be punished, and they alone would recieve some sort of gift. Jupiter and Mercury took the two kindly old people outside, and to their shock all was water, for a great lake had swallowed the surrounding countryside. Their small hut soon underwent a similarly shocking transformation. What had been a lowly hovel was now a magnificent temple. Yet Baucis and Philemon were to receive one more boon. Jupiter offered one final wish, and the pair chose to be priests, caring for the temple. They also begged to die together, that they might never live alone. One day, a long time after, when they were both very old, they began to talk of their lives, exchanging treasured memories. Suddenly, each saw the other slowing changing into a tree. They had time to cry, "Farewell, dear companion," and then they were two trees. However, they were still together, because the linden and the oak that they had become grew together from one trunk (Hamilton 113).
Perhaps the theme of kindness to the unknown stranger is echoed in Blake's "Holy Thursday," in which the last line is "Then cherish pity, lest you drive an angel from your door." He frequently uses images of two trees inseparably twined together, or a tree encircled by a vine, throughout his work.
Apples, not generally attached to trees, figure at least three more times throughout Greek mythology.
- Hercules' eleventh labor, the most difficult of all, was to retrieve the Golden Apples of the Hesperides. Hercules tricked Atlas into fetching the apples for him (Hamilton 165).
- Cunning also figured in the tale of fleet-footed Atalanta. Not particularly eager to marry, she challenged all of her suitors to a foot-race. She always won, and she never married, at least until she raced one suitor who "used his head as well as his heels." Named either Melanion or Hippomanes, this particular suitor came into possession of three golden apples, as beautiful as those that grew in the garden of Hesperides. During the race he tossed them out, and Atalanta could not resist them. When she stopped to pick up each apple, the suitor gained ground until he finally won the race and married Atalanta.
- A golden apple also figured in the judgement of Paris, who was asked to choose the most beautiful among Aphrodite, Hera, and Pallas Athena. Having chosen Aphrodite, he gave her the golden apple that indicated his decision.
Apples figure prominently in many of Blake's illustrations, and he often uses them to suggest that something, perhaps a relationship or a life, has born fruit. In contrast, many of the trees of the illustrations to the Songs of Innocence and Experience are barren, indicative of failed relationships or empty lives.
Return to Top of Page The tree is an extremely important component of Norse Mythology.
- "The mighty ash tree Ygdrasill was supposed to support the entire universe. It sprang from the body of Ymir, and had three immense roots, extending one into Asgard (the dwelling of the gods), the other into Jotunheim (the abode of the giants), and the third to Niffleheim (the regions of darkness and cold). By the side of each of these roots is a spring, from which it is watered. The root that extends into Asgard is carefully tended by the three Norns, goddesses, who are regarded as the dispensers of fate. They are Urdur (the past), Verdandi (the present), Skuld (the future). The spring at the Jotenheim side is Ymir's well, in which wisdom and wit lie hidden, but that of Niffleheim feeds the adder Nidhogge (darkness), which perpetually gnaws at the root. Four harts run across the branches of the tree and bite the buds; they represent the four winds. Under the tree lies Ymir, and when he tries to shake off its weight the earth quakes" (Bulfinch 330). Edith Hamilton adds that the gods come each day to Urda's well, Asgard's well of white water, "passing over the quivering rainbow to sit beside the well and pass judgement on the deeds of men. Another well beneath another root was the Well of Knowledge, guarded by Mimir the wise. Over Yggdrasil, as over Asgard, hung the threat of destruction. Like the gods it was doomed to die. A serpent and his brood gnawed continually at the root beside Niflheim, Hel's home. Some day they would succeed in killing the tree, and the universe would come crashing down" (Hamilton 313).
- Ash trees directly affect mankind in another way as well. In a sense, they serve as ancestors to all humans. Shortly after the gods created the world and the sea, they decided that it was still incomplete, for it lacked people, human beings. "They therefore took an ash tree and made a man out of it, and they made a woman out of an elder, and called the man Aske and the woman Embla. Odin then gave them life and soul, Vili reason and motion, and Ve bestowed upon them the senses, expressive features, and speech. Midgard was then given them as their residence, they became the progenitors of the human race (Bulfinch 329-330).
- Finally, as in the Christian religion, trees have a direct relationship with suffering and sacrifice. Odin learned the immensely important magical Runes at the "cost of mysterious pain. He says in the Elder Edda that he hung
Nine whole nights on a wind-rocked tree,He passed that hard-won knowledge on to men" (Hamilton 308-309).
Wounded with a spear.
I was offered to Odin, myself to myself,
On that tree of which no man knows.
- Horribly, a tree was influential in the death of Baldur, the most beloved of the gods. His mother sought to prevent his death, and exacted an oath from all living things to never do him harm. The gods, believing Balder safe, played a rather silly game. They would try to hit Balder, throwing all manner of things at him, from stones to arrows. Yet nothing would harm him. This was more than sufficient provocation for Loki, who was the son of a Giant and constantly followed by trouble. Hating all good, he sought a way to do Balder harm. He went to Balder's mother, Frigga, and asked her of her journey. Innocently, she told him of all the things that had sworn to do her son no harm, and told him also of the one thing that could harm Balder. Of all the living things, only one small shrub, mistletoe, had not been required to swear the oath. It had been so insignificant that she passed it by. Loki, of course, found the mistletoe and took it to the site of the other gods' game. He gave it to Balder's blind brother, Hoder, and invited him to join in the game. Loki offered to direct him aim, and Hoder threw the twig of mistletoe with all of his strength. "Under Loki's guidance it sped to Balder and pierced his heart. Balder fell to the ground dead" (Hamilton 309-310).
Return to Top of Page The Tree in Hindu Thought:"Out of all trees and plants (more than thirty in number) worshipped all over the country at present, the worship of the holy Fig tree ('Ashawatha'), the Banyan tree ('Bat'), the Wood-Apple tree ('Bel') . . . appears to be the oldest. From ancient times these trees were widely known for one property or the other, and they still occupy a prominent place either for religious sanctity or for practical utility" (Pande 36-37).
- The Fig Tree:
"Much importance was attached to the worship of the holy Fig tree i.e. the 'Ashwatha' in the Vedas and later scriptures. The 'Atharva Veda' refers it as the permanent seat of the gods. Gods were, therefore, naturally revered by adoring the 'Ashwatha'. In the 'Bhagwat Gita' it is said to be the incarnation of God Krishna himself . . . The tree was highly considered benefactor of mankind by blessing barren women with sons. Poeple in those days were concerned more with the power of fertility for their own protection and this tree was supposed to possess such a power. Hence it received wide popularity" (Pande 37).
- The Banyan Tree:
"The Banyan tree ('Bat') was probably the most prolific tree in both the leaves and fruits. It was widely worshipped by the people of all castes and creeds. It was said to be the abode of many good spirits and according to popular belief, it manifested attributes of the God. At the time of the Deluge, the Eternal power had transformed himself into the Banyan tree. The 'Brahma Purana' narrates how one sage Markendeya was much anxious at that time to find out a shelter while there was destruction everywhere. After meditating a great deal, he at last recognized that Eternal Power in the Banyan tree and then worshipped Him . . . When Lord Buddha attained perfection under the 'Bodhi' tree (the Banyan tree) it became as godly as the Lord himself" (Pande 37).
- The Wood-Apple Tree:
"The Wood-Apple Tree ('Bel') was mainly associated with the Shaiva and Shakta cults. Its leaves were widely offered at the temples of Lord Shiva while its branches were worshipped during various ceremonies and festivals. Further, its wood was never burnt as the house-fuel, being the sacred wood. The tree also possessed much medicinal value its use being advised in ailments of all kinds. Here the elements of sacredness and utility were both responsible to some degree for its popularity" (Pande 37-38).
And how is this relevant to Blake? Charu Sheel Singh observes that both the tree of life and the tree of good and evil "were present in the garden where Adam and Eve lived in harmony with God. Adam, however, fell as he tasted the fruit of the tree of good and evil. This tree, then, became for Blake a symbol of a selfhood and disunity with God, while the tree of life came to symbolize man's unity with God. The Bible, however, does not offer anything like the following description of the tree of life in Blake:
And the roots of Albion's Tree enter'd the Soul of LosThis description corresponds to what Krishna declares in the Gita:
As he sat before his Furnaces clothed in sackcloth of
hair . . . ([Jerusalem]III.53.4-5)
The incorruptible being is likened unto the tree Aswattha, whose root is above and whoe branches are below, and whose leaves are the Veds. He who knoweth that, is acquainted with the Veds. Its branches growing from the three Goon or qualities, whose lesser shoots are the objects of the organs of sense, spread forth some high and some low. The roots which are spread abroad below, in the regions of mankind, are restrained by action. Its form is not to be found here, neither its beginning, nor its end, nor its likeness. When a man has cut down this Aswattha, whose root is firmly fixed, with the strong axe of disinterest, from that time that place is to be sought and I make manifest that first pooroosh from whom is produced the ancient progression of all things.The roots of this tree symbolize the source of the world in God and the branches below are the natural desires of man that break man's contact with God. These desires also caused Albion's fall when he slumbered upon the bosom of Vala. The tree, then, is the human body, the roots above representing the superconscious state; the region below the head is the subconscious region of akshara, residing in the soul; below the soul is the region of the mind or ahankara or the five tanmatras. In Blake the tree of good and evil grows in the human brain, which means that man's fall is only an accident of error. Man is niether body nor soul but both. Mind is the connecting link and may identify itself either with the gross body or with the subtle self. These are virtually the corresponding states of selfhood and the self, of heaven and hell, of the fall and the regenerated life" (Singh 158-159).
In Jerusalem, Albion's sitting beneath this tree and erecting the twelve altars of Justice and Truth shows the attempts of humanity to defend an evil created by its own ignorant mind. The Norse Yggdrasil, the Hellenic tree of life, the Tibetan Zampun, the Kabalistic Sephirothic tree, and the holy tree of Ahur Mazda are the variations upon the same Hindu Aswatthaa tree. 'The Serpent, the Tree of Knowledge of Good and Evil, and the Tree of Life, are all symbols transplanted from the woil of India.' The serpent round the tree is the symbol of cyclic revolutions shown in Blake by the nailing of Orc round the tree of mystery" (Singh 158-159).
Return to Top of Page The Druidic Tree:In his long poem, Jerusalem, Blake refers to the Druids and their oaks:
Your ancestors derived their origin from Abraham, Heber, Shem and Noah, who were Druids, as the Druid temples (which are called the Patriarchal Pillars & Oak Groves) over the whole earth witness to this day. You have a tradition, that Man anciently contained in his mighty limbs all things in Heaven and Earth: this you recieved from the Druids."(qtd. in Singer 149).
In The Marriage of Heaven and Hell, Blake "pictures himself as sitting in the root of a twisted oak, while the angel is suspended in a fungus. . . In the legendary history of Blake's own England, the oaks were sacred to the Druids, and in the groves the ancient priests felt most intimately their relationship with the Divine. In the same spirit we may assume that Blake felt his protected position within the twisted root of an oak tree kept him in the closest contact with his divine essence. There was no need for an intermediary there. This protection prevented him from falling headlong into the abyss that stretched before him" (Singer 149).
According to Jean Chevalier and Alain Gheerbrant's A Dictionary of Symbols, the idea of the druid is inextricably linked to trees: "Etymologically, the word 'druid' is the same as 'knowledge'--dru[u]id, 'the very wise'--and there is a primary semantic equivalence with the words for 'wood' and 'tree' (vid). However, trees are symbols of power and power and knowledge rightfully belonged to the druids. This summarizes the similar etymology which Pliny employed to associate the word 'druid' with the Greek for oak-tree, drus. Despite the reluctance of both Classical and some modern writers, who would see them solely as philosphers, druids must be considered as corresponding strictly to Indian Brahmams. They were priests and their teachings were essentially metaphysical . . . Since the priestly caste was the mirror image of the family of the gods, the druids symbolized the Celtic pantheon in its nature and its duties. Free from all obligations, they were able to adopt both the role of priest and that of warrior" (Chevalier 318-319).
Trees figure prominently in one Celtic tale of Gwydion son of Don. "Helped by his brother, Amaethon, god of agriculture, and his son, Lleu, he fought the Battle of Godeu, ot 'the Trees,' an exploit which is not the least curious of Celtic myths. It is known also as the Battle of Archren, or Ochren, a name for Hades of unknown meaning . . . The war was made to secure three boons for man--the dog, the deer, and the lapwing, all of them creatures for some reason sacred to the gods of the nether world. Gwydion was this time not alone, as he apparently was when he made his first unfortunate reconnaissance of Hades. Besides his brother and his son, he had an army which he raised for the purpose. For a leader of Gwydion's magical attainments there was no need of standing troops. He could call battalions into being with a charm, and dismiss them when they were no longer needed. The name of the battle shows what he did on this occasion . . . The trees and grasses, he [the bard Taliesin] tells us, hurried to the fight: the alders led the van, but the willows and the quickens came late, and the birch, though courageous, took long in arraying himself; the elm stood firm in the centre of the battle, and would not yield a foot; heaven and earth trembled before the advance of the oak-tree, that stout door-keeper against an enemy; the heroic holly and the hawthorn defended themselves with their spikes; the heather kept off the enemy on every side, and the broom was well to the front, but the fern was plundered, adn the furze did not do well; the stout, lofty pine, the intruding pear-tree, the gloomy ash, the bashful chestnut-tree, the prosperous beech, the long-enduring poplar, the scarce plum tree, the shelter-seeking privet and woodbine, the wild, foreign laburnum; 'the bean, bearing in its shade an army of phantoms'; rose-bush, raspberry, ivy, cherry-tree, and medlar-all took their parts." The battle ended when Gwydion guessed the name of an unknown enemy. The speaking of his name, Bran, cost the legions of Hades both their power and the battle, and won for mankind the dog, the deer, and the lapwing (Squire 305-308).
Bernard Blackstone, author of English Blake, has this to say about the connections between the Druids and Blake:
"There was a great deal of speculation about the Druids in the circles Blake frequented as a young man. What Blake saw was that Druidism, whatever else it might be, was a religion of mystery, of human sacrifice for sin, closely connected with astronomy. The oak and the rock became permanent symbols of cruelty and tyranny in his verse. In Druidism, indeed, lie the germs of both priestly religion and natural religion: mystery and human sacrifice on the one hand, and astronomical law and mathematic proportion on the other" (Blackstone 204).
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