was held by the people, that it was speedily re-kindled, and was kept burning steadily on, till the monastery was suppressed in the time of Henry VIII." A curious custom is still kept up on St. Bridget's day. The children of the neighbourhood go from door to door carrying a large doll, which they call St. Bridget's baby, and asking for "something to buy the saint's candles," some dim survival, doubtless, of the old fire offerings.

The last ceremony to be noted is the great autumnal rite of the British Celts, which took place on the 1st of November. In it we must recognise not only the fire festival but the death-celebration of their Saviour Samhein. In ancient Britain at this time "all fires, save those of the Druids, were extinguished," and from their altars alone the sacred fire had to be obtained by all householders, care, however, being taken by the priests that it was only distributed to such as were at peace with God and man. At this ceremony fruit and grain were the only offerings made.

Samhein, it may be remembered, was also called Bal Sab or the Lord of Death, and it was in this capacity as the judge of souls and the

1 Gordon-Cumming's "From the Hebrides to the Himalayas," vol. i. p. 255, and Elton's "Origins of English History," p. 270.

dispenser of rewards and punishments, that prayers were offered up to him on this particular night. "It was a night for special intercession by the living for the souls of those who had died in the preceding year." It may now be apparent from what source the infant church of Christendom, long ages after, obtained another of its "Holy days," for while the 1st of November has been dedicated to "All Saints," it is also the vigil of " All Souls."1

1 Gordon-Cumming's "From the Hebrides to the Himalayas," vol. i. p. 236, &c.

CHAPTER VII

THE TREE AND THE BRANCH

IN the whole range of symbolism, from the earliest faiths to Christian times, no emblem occurs more frequently than the Branch or Tree.

So many references to it are found even in popular Folk-Lore that it has given rise to one of the many recent theories offered as an interpretation of comparative mythology. This "god of vegetation" theory, if it may be so named, can truly be upheld by many instances drawn from the records of early races. The worship of many of the ancient gods, as we shall see, was intimately associated with that of sacred trees. But if pushed to its logical conclusion, this theory must necessarily identify the Founder of Christianity also as a "god of vegetation." He, too, is spoken of as a Vine, a Tree, and a Branch; while corn and the vine are the emblems of His Eucharist. The one set of facts appear to be as clear as the others. But it is manifestly absurd to refer to Jesus as a

"Tree-god"; and we are thus driven to seek a deeper and wider interpretation than that which the vegetation theory provides for the great death and resurrection stories of the world's Saviours.

Unlike the other symbols which we have been considering, that of the Tree does not derive its origin either from sun-worship or ceremony of initiation. It is unconnected with the religious ritual either of the winter solstice or of the vernal equinox. Its interpretation will therefore be dealt with separately in the present chapter.

The interpretation we shall find to be complex, as the sources are multiform. The Tree-symbolism, in its wider aspects, may appropriately be treated first; while its relation to individual Deities or Saviours will receive subsequent consideration.

In the heavens of Indra there is a tree which sprang from the Amurnam when churned by the gods, and those in the heavenly world who eat of its fruit have immortality and whatsoever they desire." "From the whirlpool of the deep [when churned for ambrosia] sprang the celestial Párijáta tree, the delight of the nymphs of heaven, perfuming the world with its

1 Dubois' Mœurs des Indes.

blossoms." "" 1

When transplanted on earth by Krishna, its powers were still miraculous, for all who approached and beheld their faces in its bark of shining gold recalled the events of their previous lives.2

Yama, the god of death, was said to sit under the cosmic Tree of Life.

The Rig Veda refers to "the offering of the pleasant juice, the holy fig-tree which victorious priests surround." This is the sacred Aśwattha which represents the Tree in its cosmic aspect, but the following quotation manifestly implies an ethical development of the cosmic idea. "Men say that the sacred fig-tree (Aśwattha) that has its roots above and its branches downwards, is eternal: its leaves are metrical hymns: he who knows it knows the Vedas. Down and on high its branches are extended, enlarged by the modes (of Nature): its buddings are the objects of the senses; and downwards its roots are drawn-the bonds of action in the world of men. Here below its form cannot be known, nor its end, nor its beginning, nor its whole nature or constitution. When one has cut down this large rooted Aśwattha by the solid weapon of indifference, then that seat may be