The God-Idea of the Ancients (or Sex in Religion)
By Eliza Burt Gamble
Public Domain Books
Chapter II. Tree, Plant, and Fruit Worship
When mankind first began to perceive the fact of an all-pervading agency throughout Nature, by or through which everything is produced, and when they began to speculate on the origin of life and the final cause and destiny of things, it is not in the least remarkable that various objects and elements, such as fire, air, water, trees, etc., should in their turn have been venerated as in some special manner embodying the divine essence. Neither is it surprising although this universal agency was regarded as one, or as a dual entity, they should have recognized its manifold expressions or manifestations.
To primitive man, the visible sources whence proceeded his daily sustenance doubtless constituted the first objects of his regard and adoration. Hence, in addition to the homage paid to the earth, in due course of time would be added the worship of trees, upon which the early race was directly dependent for food. At a time when the art of agriculture had not been attained, all such trees as yielded their fruit for the support of the human race, and which afforded to mankind pleasant beverages or cooling shade, would come to be regarded as embodying the universal beneficent principle–the great creating and preserving agency of Nature, and therefore as proper objects of veneration.
According to the Phoenician theogony, “the first gods which were worshipped by oblations and sacrifices were the fruits of the earth, on which they and their descendants lived as their forefathers had done.”
Although, after the art of agriculture had been developed, mankind was gradually relieved from its past dependence on the tree as a means of support, it nevertheless continued to be regarded with veneration as an emblem of creative power or of productive energy.
Among the traditions and monuments of nearly every country of the globe are to be found traces of a sacred tree–a Tree of Life. In various countries there appear two traditional trees, the one typical of the continuation of physical life, the other representing spiritual life, or the life of the soul. After the age of pure Nature-worship had passed, however, and serpent, fire, and phallic faiths had been introduced, the original signification of the tree, like that of all other religious emblems, became considerably changed. Through its energies, or life-giving properties, existence had long been maintained, and for this reason, as has already been observed, it became an object of veneration; but, after the reproductive power in man had risen to the dignity of a supreme God, the tree, to the masses of the people, became a symbol of the physical, life-giving energy in mortals and in animals. In other words, it became a phallic emblem representing the continuation of existence, or the power to reproduce or continue life on the earth. As a religious symbol it became the traditional Tree of Life.
The tree, like nearly every other object in nature, was and still is, in various parts of the world, either female or male, and all ideas connected with it are sacred and closely interwoven with sex.
The extent to which trees have been venerated in past ages seems to be little understood, and there are doubtless few persons, at the present time, who would willingly believe that all along the religious stream, from its source to its latest developed branches, are to be observed traces of this ancient worship, which, in its earliest stages, was simply a recognition of Nature’s bounties.
Barlow, in his work on Symbolism, says that “the most generally received symbol of life is a tree–as also the most appropriate.”
Again the same writer observes: “Besides the monumental evidence thus furnished of a sacred tree, or Tree of Life, there is an historical and traditional evidence of the same thing, found in the early literature of various nations, in the customs, and popular usages." As tree- and sun-worship, or the adoration of Nature’s processes, finally became interwoven with phallic faiths, its history can be understood only after these later developments in the religious stream have been examined, or after the true significance of the serpent as a religious emblem, and the various ideas connected with the traditional Tree of Life, have been exposed.
 Essays on Symbolism, p. 84.
The palm, the pine, the oak, the banian, or bo, and many other species of trees, have, at different times, and by various nations, been invested with divine honors; but, in oriental countries, by far the most sacred among them is the Ficus Religiosa, or the holy bo tree of India. Something of the true significance of the traditional Tree of Life may be observed in the ideas connected with the worship of this emblem. The fig, when planted with the palm, as it frequently is in the East, near temples and holy shrines, is regarded as a peculiarly sacred object. When entwining the palm, which is male, it is always female; from their embrace Kalpia, or passion, is developed. This union causes the continuation of existence and the “revolutions of time.” The whole constitutes the Tree of Life.
In Ceylon, there stands at the present time a tree which we are told is still worshipped by every follower of Buddha. It is a sacred bo, or Ficus Religiosa, which stands adjacent to an ancient holy shrine known as the Brazen Monastery, now in ruins. Of this tree Forlong remarks:
“Though now amidst ruins and wild forests, and although having stood thus in solitary desolation for some 1500 years, yet there it still grows, and is worshipped and deeply revered by more millions of our race than any other god, prophet, or idol, which the world has ever seen."
 Rivers of Life, vol. i., p. 35.
This tree is sacred to Sakyu Mooni, is 2200 years old, and is said to be a slip from a tree planted by Bood Gaya, one of the three former Buddhas who, like Sakyu Mooni, visited Ceylon. Under the parent of this tree the great prophet reposed after he had attained perfect rest, or after he had overcome the flesh and become Buddha. It was under a bo tree that Mai, Queen of Heaven, brought him forth, and, in fact, very many of the most important incidents of his life are closely connected with this sacred emblem.
In an allusion to the bo tree of Ceylon, a slip of which is said to have been carried from India to that island by a certain priestess in the year 307 B.C., Forlong observes:
“This wonderful idol has furnished shoots to half Asia, and every shoot is trained as much as possible like the parent, and like it, also, enclosed and tended. Men watch and listen for signs and sounds from this holy tree just as the priests of Dodona did beneath their rustling oaks, and, as many people, even of these somewhat sceptical days, still do, beneath the pulpits of their pope, priest, or other oracle."
 Rivers of Life, vol. i., p, 36.
The sacred Ficus is worshipped in India and in many of the Polynesian islands.
Regarding the palm, Inman assures us that it is emblematical of the active male energy, or the continuation of existence.
 Ancient Faiths Embodied in Ancient Names, vol. ii., p. 448.
Within the legends underlying the Jewish religion, it will be remembered that the tree appears mysteriously connected with the beginning of life and is interwoven with the first ideas of human action and experience. The literal sense, however, of the allegory in Genesis concerning the woman, the tree, and the serpent, and its meaning as generally accepted by laymen and the uneducated among the priesthood, has little in common with its true significance as understood by the initiated.
In Vedic times, the home tree was worshipped as a god, and to the exhilarating properties in its juice was ascribed that subtle quality which was regarded as the life-giving, or creative, energy supposed to reside in heat, and which was closely connected with passion or procreative energy. This quality was their Bacchus, Dionysos, or god-idea–the creator not alone of physical existence, but of good and evil as well. It was the Destroyer, yet the Regenerator, of life.
Of the Zoroastrian home, or sacred tree, which by the Persians was worshipped for thousands of years, Layard remarks: “The plant or its product was called the mystical body of God, the living water or food of eternal life, when duly consecrated and administered according to Zoroastrian rites.” It has been suggested, and not without reason, that to this idea of the ancients, respecting the sacred character of the properties of the home juice, may be traced the “origin of the celebration of Jewish holy or paschal suppers and other eucharistic rites.”
Although by the ancients water was sometimes regarded as the original principle, later, wine, or the intoxicating quality within it, came to constitute the god-idea. It was spirit, while water was matter; hence, in the sacraments, water and wine were commingled, wine representing the essence or blood of God; water, at the same time, standing for the people. Cyprian, the bishop martyr, while contending for the use of wine in the Sacrament of the Lord’s Supper, makes use of the following argument:
“The Holy Spirit also is not silent in the Psalms on the sacrament of this thing, when He makes mention of the Lord’s Cup, and says ’Thy intoxicating cup how excellent it is!’ Now the cup which intoxicates is assuredly mingled with wine, for water cannot intoxicate anybody. And the Cup of the Lord in such wise inebriates, as Noe also was intoxicated drinking wine in Genesis. . . . For because Christ bore us all, in that he also bore our sins, we see that in the water is understood the people, but in the wine is showed the blood of Christ. . . . Thus, therefore, in consecrating the Cup of the Lord, water alone cannot be offered, even as wine alone cannot be offered. For if anyone offer wine only, the blood of Christ is dissociated from us; but if the water be alone, the people are dissociated from Christ."
 Epistles of Cyprian, vol. i., pp. 215-217.
The Sacrament of the Lord’s Supper, at which wine is mysteriously converted into the essence of Deity, or into the blood of Christ, is without doubt a relic of the idea once entertained regarding the homa tree. Certain writers entertain the opinion that from the use of the sacred homa juice have arisen various religious practices and rites, such for instance as offering oblations to the gods, anointing holy stones, and pouring wine on sacred hills, also the custom of pledging oaths over glasses of wine.
The May pole, a decidedly phallic emblem, whose festivals until a very recent time were celebrated in England by the old as well as the young, was usually if not always sprinkled with wine. From the accounts which we have of this sacred emblem and its festival, it seems that no royal edict nor priestly denunciation was sufficient to expel it from the country.
According to Dr. Stevenson, the festival of Holi or the worship of Holika Devata, in the island of Ceylon, “has a close resemblance to the English festival of the May-pole, which originated in a religious ceremony or festival of the Cushites (called Phoenicians) who anciently occupied Western Europe."
 Quoted by Baldwin, Prehistoric Nations, p. 223.
The ash is the Scandinavian Tree of Life, and, like the sacred trees of all nations, is emblematical of the continuation of existence. This tree has a triple root, which peculiarity doubtless accounts for its sacred character. It is both female and male, and is said to be regarded as a “sort of Logos or Wisdom.” It is the first emanation from the Deity, and yet a Trinity in Unity. To insult or injure this tree was sacrilege, to cut it down was an offense punishable with death.
In the old Egyptian and Zoroastrian story, appear the descriptions of two Trees of Life, also a Tree of Knowledge. In the accounts given of these trees, the Ficus, the female Tree of Life, represents the life of the soul, while the palm, the male Tree of Life, is that which gives physical life, which also is the true significance of the word “lord.” When, however, either of these trees stood alone, or unaccompanied by its counterpart, by it both of the creative principles were understood. By these ideas is suggested the thought which among a certain school of psychologists of the present century seems to be gaining ground, namely: that man is a dual entity, or, in other words, that he has a subjective mind and an objective self, which so long as this life endures must co-operate or work together.
In the following descriptions of Egyptian emblems, will be perceived some of the changes which finally took place relative to the idea of sex in the god-idea.
In the museum of Egyptian antiquities in Berlin is a sepulchral tablet representing the Tree of Life. This emblem figures the trunk of a tree, from the top of which emerges the bust of a woman–Netpe. She is the goddess of heavenly existence, and is administering to the deceased the water and the bread of life, the latter of which is represented by a substance in the form of cakes or rolls. The time at which this tablet was found is not known, but it is supposed to belong to the period of the XIXth dynasty, or about the time of Rameses II., 1400 years B.C.
There is also in the Berlin museum another representation of the Egyptian Tree of Life, in which the trunk has given place to the entire body of a woman. This, also, is Netpe, who is still spiritual wisdom or the maternal principle. We are informed by Forlong that Diana was worshipped by the Amazons under a sacred tree. From this symbol the tree, which grew first into the figure of a divine woman, and later assumed the form of a divine man, arose the emblem of the cross.
 Rivers of Life, vol. i., p. 70.
On the Nineveh tablets is pictured a Tree of Life which is surrounded by winged spirits, bearing in their hands the pine cone, a symbol indicating life, and which is said to have the same significance as the crux-ansata, or cross, among the Egyptians.
In later ages, the Tree of Life, i. e., the divine man, or cross, or both together, furnish immortal food to those who lay hold upon them, exactly in the same manner as did Netpe, the goddess of wisdom, or spiritual life, in former times. According to the testimony of Barlow, this is the subject “most frequently symbolized on early Christian sepulchral tablets and monuments." Christ’s body was the “bread of life,” and his blood was the “wine from the Tree of Life,” of which to partake was life eternal. The cross, as in earlier religions, represented completeness of life. The jambu tree, the Buddhist god-tree, is in the shape of a cross.
 Essays on Symbolism, p. 74.
 Wilford, Asiatic Researches.
Among the Kelti a tall oak was not only a symbol of the Deity, but it was Jupiter himself, while the earth from which it sprang was the Great Mother. Throughout Europe, in all ages, the oak has received divine honors. The fact that under its branches Jew, Pagan, and Christian alike swore their most solemn oaths, shows that its veneration was not confined to any particular nation or locality.
The sacredness of the oak among the Druids is well attested by all writers who have dealt with this interesting people. In Rome its branches formed the badge of victory worn by conquering heroes, this emblem being the highest mark of distinction which could be conferred upon them.
Forlong assures us that the oak was even more worshipped at the West than was the sacred Ficus at the East. Like it, the wood of the oak must be used
“to call down the sacred fire from Heaven and gladden in the yule (Suiel or Seul) log of Christmas-tide even Christian fires, as well as annually renew with fire direct from Ba-al, on Beltine day, the sacred flame on every public and private hearth, and this from the temples of Meroe on the Nile, to the farthest icy forests and mountains of the Sklavonian."
 Faiths of Man in All Lands, vol. i., p. 68.
Among the Druids, the mistletoe was also sacred especially when entwining the oak. Together they represented the Tree of Life, or the two generating agencies throughout Nature. Of the species of it which grows on the oak, Borlaise says that they deified the mistletoe and were not to look upon it but in the most devout and reverential manner: “When the end of the year approached, they marched with great solemnity to gather the mistletoe of the oak in order to present it to Jupiter, inviting all the world to assist in the ceremony."
According to the Latin writer Pliny, the “Druids have nothing more sacred than the mistletoe and the tree on which it grows, provided it be an oak.” This plant, which is called All Heal, although sought after with the greatest religious ardor, is seldom found, but should the people who go forth at Christmas time in large numbers succeed in finding it they immediately set about preparing feasts under the tree upon which it grows; at the same time, in the most solemn manner, two white bulls are brought forth to be sacrificed. After the feast has been prepared and the sacrifice made ready, the priest ascends the tree and with a golden pruning-knife cuts the sacred branches of the mistletoe, dropping them into a white cloth prepared for the occasion. The bulls are then sacrificed and a prayer offered that “God would render his own gift prosperous to those on whom he has bestowed it.” They believed that administered in a potion it would impart fecundity to any barren animal, and that it was a remedy against all kinds of poison. The branches of the mistletoe were then distributed among the faithful, each cherishing the token as the most sacred emblem of his faith. It is thought that the Christmas tree is a remnant of this custom.
Although the Christbaum of the Germans, the Yggdrasill of the Scandinavians, and the Christmas tree of the English speaking nations are still regarded as belonging exclusively to Christianity, their birthplace was the far East, and their origin long anterior to our present era. This subject will be referred to later in these pages. The palm, which in course of time became the most sacred tree of Egypt, is said to have put forth a shoot every month during the year. At Christmas tide, or at the winter solstice, a branch from this tree was used as a symbol of the renewal of time or of the birth of the New Year.
On the Zodiac of Dendera, preserved in the National Library at Paris, are two trees, the one representing the East, or India and China, the other, the West, or Egypt. The former of these trees is putting forth a pair of leaves and is topped by the emblems of Siva, emblems which indicate the fructifying powers of Nature, whilst the Egyptian sacred tree, which is surmounted by the ostrich plume, the emblem of truth, is indicative of Light, Intelligence, or the life of the soul. In a discourse delivered by Dr. Stukeley in 1760, attention was directed to the grove of Abraham as “that famous oak grove of Beersheba, planted by the illustrious prophet and first Druid–Abraham; and from whom our celebrated British Druids came, who were of the same patriarchal reformed religion, and brought the use of sacred groves to Britain."
 Barlow, Symbolism, p. 98.
The fact has been ascertained that in Arabia, in very ancient times, there was a goddess named Azra who was worshipped under the form of a tree called Samurch, and that in Yemen tree-worship still prevails. To the date is ascribed divine honors. This tree is said to have its regular priests, services, rites, and festivals, and is as zealously worshipped as are the gods of any other country. We are not informed as to whether the Jewish Tree of Life was borrowed from the Chaldeans or the Egyptians, but, as the significance is the same in all countries, it is of little consequence which furnished a copy for the writer in Genesis.
In Dr. Inman’s Ancient Faiths, is a drawing from the original, by Colonel Coombs, of the “Temptation,” or of the ancient tree-and-serpent myth in Genesis. This drawing, in which it is observed that the Jewish idea of woman as tempter is reversed, was copied from the inner walls of a cave in Southern India. The picture is said to be a faithful representation of the version of the story as accepted in the East.
Of the myrtle, Payne Knight says that it “was a symbol both of Venus and Neptune, the male and female personifications of the productive powers of the waters, which appear to have been occasionally employed in the same sense as the fig and fig leaf.”
The same writer refers to the fact that instead of beads, wreaths of foliage, generally of laurel, olive, myrtle, ivy, or oak, appear upon coins; sometimes encircling the symbolical figures, and sometimes as chaplets on their heads. According to Strabo, each of these is sacred to some particular personification of the Deity, and “significant of some particular attribute, and in general, all evergreens were Dionysiac plants, that is, symbols of the generative power, signifying perpetuity of youth and vigor.” The crowns of laurel, olive, etc., with which the victors in the Roman triumphs and Grecian games were honored, were emblems of immortality, and not merely transitory marks of occasional distinction.
 Payne Knight, Symbolism of Ancient Art. We are informed that this book was never sold, but only given away. Although a copy of it was formerly in the British Museum, care was taken by the trustees to keep it out of the catalogues.
The tree and serpent, according to Ferguson, are symbolized in all religious systems which the world has ever known. The two together are typical of the processes of reproduction or generation. They also symbolize good and evil and the cause which underlies the decline of virtue.
Among the numberless fruits which from time to time have been regarded as divine emblems, the principal are perhaps the fig, the pomegranate, the mandrake, the almond, and the olive. The peculiarly sacred character which we find attached to the fig ceases to be a mystery so soon as we remember that the organs of generation, male and female, had, in process of time, come to be objects of worship and that the fig was the emblem of the latter.
A basket of this fruit is said to have been the most acceptable offering to the god Bacchus, and therefore, by his devotees, was regarded as the most sacred symbol. The favorite material for phallic devices was the wood of the sacred fig, for it was by rubbing together pieces of it that holy fire was supposed to be drawn from heaven. By holy fire, however, was meant not so much the natural visible element which was kindled, as that subtle substance contained in fire or heat which was supposed to contain the life principle, and which was sent in response to the cravings of pious devotees for procreative energy, which blessing, among various peoples, notably the Jews, was indicative of special divine favor.
By pagans, Jews, and Christians, the pomegranate has long been regarded as a sacred emblem. It is a symbol of reproductive energy. Representations of it were embroidered on the Ephod, and Solomon’s Temple is reported as having been literally covered with decorations, in which, among the devices noticed, this particular fruit appears the most conspicuous. Its significance, as revealed by Inman and other writers, is too gross to be set forth in these pages.
Among the most sacred plants or flowers were the lotus and the fleur de lis, both of which were venerated because of some real or fancied organic sexual peculiarity. The lotus is adored as the female principle throughout Nature, or as the “womb of all creation,” and is sacred throughout oriental countries. It is said to be androgynous or hermaphrodite–hence its peculiarly sacred character.
It has long been thought that this lily is produced without the aid of the male pollen, hence it would seem to be an appropriate emblem for that ancient sect which worshipped the female as the more important creative energy.
Of the lotus, Inman remarks: “Amongst fourteen kinds of food and flowers presented to the Sanskrit God Anata, the lotus only is indispensable.” This emblem, as we have seen, was the symbol of the Great Mother, and we are assured that it was “little less sacred than the Queen of Heaven herself.”
Regarding the lotus and its universal significance as a religious emblem, Payne Knight says:
“The lotus is the Nelumbo of Linnaeus. This plant grows in the water, and amongst its broad leaves puts forth a flower, in the center of which is formed the seed vessel, shaped like a bell or inverted cone, and punctured on the top with little cavities or cells, in which the seeds grow. The orifices of these cells being too small to let the seeds drop out when ripe, they shoot forth into new plants, in the places where they were formed, the bulb of the vessel serving as a matrix to nourish them until they acquire such a degree of magnitude as to burst it open and release themselves, after which, like other aquatic weeds, they take root wherever the current deposits them. This plant, therefore, being thus productive of itself, and vegetating from its own matrix, without being fostered in the earth, was naturally adopted as the symbol of the productive power of the waters, upon which the creative spirit of the Creator operated in giving life and vegetation to matter. We accordingly find it employed in every part of the Northern hemisphere, where the symbolical religion improperly called idolatry does or did prevail. The sacred images of the Tartars, Japanese, and Indians are almost all placed upon it, of which numerous instances occur in the publication of Kaempfer, Sonnerat, etc: The Brama of India is represented sitting upon a lotus throne, and the figures upon the Isaic table hold the stem of this plant, surmounted by the seed vessel in one hand, and the cross representing the male organs in the other: thus signifying the universal power, both active and passive, attributed to that goddess."
 Symbolism of Ancient Art.
The lotus is the most sacred and the most significant symbol connected with the sacred mysteries of the East. Upon this subject, Maurice observes that there is no plant which has received such a degree of honor as has the lotus. It was the consecrated symbol of the Great Mother who had brought forth the fecundative energies, female and male. Not only throughout the Northern hemisphere was it everywhere held in profound veneration, but among the modern Egyptians it is still worshipped as symbolical of the Great First Cause. The lotus was the emblem venerated in the solemn celebration of the Mysteries of Eleusis in Greece and the Phiditia in Carthage.
In referring to the degree of homage paid to the lotus by the ancients, Higgins says: “And we shall find in the sequel that it still continues to receive the respect, if not the adoration, of a great part of the Christian world, unconscious, perhaps, of the original reason of their conduct.” It is a significant fact that in nearly all the sacred paintings of the Christians in the galleries throughout Europe, especially those of the Annunciation, a lily is always to be observed. In later ages as the original significance of the lotus was lost, any lily came to be substituted. Godfrey Higgins is sure that although the priests of the Romish Church are at the present time ignorant of the true meaning of the lotus, or lily, “it is, like many other very odd things, probably understood at the Vatican, or the Crypt of St. Peter’s."
 Anacalypsis, book vii., ch. xi.
Of the lotus of the Hindoos Nimrod says:
“The lotus is a well-known allegory, of which the expanse calyx represents the ships of the gods floating on the surface of the water, and the erect flower arising out of it, the mast thereof . . . but as the ship was Isis or Magna Mater, the female principle, and the mast in it the male deity, these parts of the flower came to have certain other significations, which seem to have been as well known at Samosata as at Benares."
 Quoted in Anacalypsis.
In other words it was a phallic emblem and represented the creative processes throughout Nature. Susa, the name of the capital of the Cushites, or ancient Ethiopians, meant “the City of Lilies.” In India the lotus frequently appears among phallic devices in place of the sacred Yoni. From the foregoing pages the fact will be observed that the God of the ancients embodied the two creative agencies throughout the universe, but as nothing could exist without a mother, the great Om who was the indivisible God and the Creator of the sun was the mother of these two principles, while the Tree of Life was the original life-giving energy upon the earth, represented in the creation myths of the first man Adam, and the first woman Eve or Adama.
Throughout the ages, this force, or creative agency has been symbolized in various ways, many of which have been noted in the foregoing pages. We have observed that notwithstanding the fact that the supremacy of the male had been established, the sacred Yoni and the lotus were still reverenced as symbols of the most exalted God. Finally, when the masculine energy began to be worshipped as the more important agency in reproduction, the female, although still necessary to complete the god-idea, was veiled.
Among the sect known as Lingaites, those who adored the male creative power, Man, Phallus, and Creator in religious symbolism signified one and the same thing in the minds of the people. Each represented a Tree of Life, the beginning and end of all things.
Tree-worship was condemned by the councils of Tours, Nantes, and Auxerre, and in the XIth century it was forbidden in England by the laws of Canute, but these edicts seem to have had little effect. In referring to this subject, Barlow says: “In the XVIIIth century it existed in Livonia, and traces of it may still be found in the British Isles." The vast area over which tree- and plant-worship once extended, and the tenacity with which it still clings to the human race, indicate the hold which, at an earlier age in the history of mankind, it had taken upon the religious feelings of mankind.
 Essays on Symbolism, p. 118.
So closely has this worship become entwined with that of serpent and phallic faiths, that it is impossible to consider it, even in a brief manner, without anticipating these later developments; yet linked with earth- and sun-worship, it doubtless prevailed for many ages absolutely unconnected with the grosser ideas with which it subsequently became associated.