The Golden Bough by Sir James George Frazer (most romantic novels .TXT) 📖

and gloomy wood, and how the hero, following the flight of two doves that lured him on, wandered into the depths of the immemorial forest till he saw afar off through the shadows of the trees the flickering light of the Golden Bough illuminating the matted boughs overhead. If the mistletoe, as a yellow withered bough in the sad autumn woods, was conceived to contain the seed of fire, what better companion could a forlorn wanderer in the nether shades take with him than a bough that would be a lamp to his feet as well as a rod and staff to his hands? Armed with it he might boldly confront the dreadful spectres that would cross his path on his adventurous journey. Hence when Aeneas, emerging from the forest, comes to the banks of Styx, winding slow with sluggish stream through the infernal marsh, and the surly ferryman refuses him passage in his boat, he has but to draw the Golden Bough from his bosom and hold it up, and straightway the blusterer quails at the sight and meekly receives the hero into his crazy bark, which sinks deep in the water under the unusual weight of the living man. Even in recent times, as we have seen, mistletoe has been deemed a protection against witches and trolls, and the ancients may well have credited it with the same magical virtue. And if the parasite can, as some of our peasants believe, open all locks, why should it not have served as an “open Sesame” in the hands of Aeneas to unlock the gates of death?

 

Now, too, we can conjecture why Virbius at Nemi came to be confounded with the sun. If Virbius was, as I have tried to show, a tree-spirit, he must have been the spirit of the oak on which grew the Golden Bough; for tradition represented him as the first of the Kings of the Wood. As an oakspirit he must have been supposed periodically to rekindle the sun’s fire, and might therefore easily be confounded with the sun itself. Similarly we can explain why Balder, an oakspirit, was described as “so fair of face and so shining that a light went forth from him,” and why he should have been so often taken to be the sun. And in general we may say that in primitive society, when the only known way of making fire is by the friction of wood, the savage must necessarily conceive of fire as a property stored away, like sap or juice, in trees, from which he has laboriously to extract it. The Senal Indians of California “profess to believe that the whole world was once a globe of fire, whence that element passed up into the trees, and now comes out whenever two pieces of wood are rubbed together.” Similarly the Maidu Indians of California hold that “the earth was primarily a globe of molten matter, and from that the principle of fire ascended through the roots into the trunk and branches of trees, whence the Indians can extract it by means of their drill.” In Namoluk, one of the Caroline Islands, they say that the art of making fire was taught men by the gods. Olofaet, the cunning master of flames, gave fire to the bird mwi and bade him carry it to earth in his bill. So the bird flew from tree to tree and stored away the slumbering force of the fire in the wood, from which men can elicit it by friction. In the ancient Vedic hymns of India the fire-god Agni “is spoken of as born in wood, as the embryo of plants, or as distributed in plants. He is also said to have entered into all plants or to strive after them.

When he is called the embryo of trees or of trees as well as plants, there may be a side-glance at the fire produced in forests by the friction of the boughs of trees.”

 

A tree which has been struck by lightning is naturally regarded by the savage as charged with a double or triple portion of fire; for has he not seen the mighty flash enter into the trunk with his own eyes? Hence perhaps we may explain some of the many superstitious beliefs concerning trees that have been struck by lightning. When the Thompson Indians of British Columbia wished to set fire to the houses of their enemies, they shot at them arrows which were either made from a tree that had been struck by lightning or had splinters of such wood attached to them. Wendish peasants of Saxony refuse to burn in their stoves the wood of trees that have been struck by lightning; they say that with such fuel the house would be burnt down. In like manner the Thonga of South Africa will not use such wood as fuel nor warm themselves at a fire which has been kindled with it. On the contrary, when lightning sets fire to a tree, the Winamwanga of Northern Rhodesia put out all the fires in the village and plaster the fireplaces afresh, while the head men convey the lightning-kindled fire to the chief, who prays over it. The chief then sends out the new fire to all his villages, and the villagers reward his messengers for the boon. This shows that they look upon fire kindled by lightning with reverence, and the reverence is intelligible, for they speak of thunder and lightning as God himself coming down to earth. Similarly the Maidu Indians of California believe that a Great Man created the world and all its inhabitants, and that lightning is nothing but the Great Man himself descending swiftly out of heaven and rending the trees with his flaming arms.

 

It is a plausible theory that the reverence which the ancient peoples of Europe paid to the oak, and the connexion which they traced between the tree and their sky-god, were derived from the much greater frequency with which the oak appears to be struck by lightning than any other tree of our European forests. This peculiarity of the tree has seemingly been established by a series of observations instituted within recent years by scientific enquirers who have no mythological theory to maintain. However we may explain it, whether by the easier passage of electricity through oakwood than through any other timber, or in some other way, the fact itself may well have attracted the notice of our rude forefathers, who dwelt in the vast forests which then covered a large part of Europe; and they might naturally account for it in their simple religious way by supposing that the great sky-god, whom they worshipped and whose awful voice they heard in the roll of thunder, loved the oak above all the trees of the wood and often descended into it from the murky cloud in a flash of lightning, leaving a token of his presence or of his passage in the riven and blackened trunk and the blasted foliage. Such trees would thenceforth be encircled by a nimbus of glory as the visible seats of the thundering sky-god. Certain it is that, like some savages, both Greeks and Romans identified their great god of the sky and of the oak with the lightning flash which struck the ground; and they regularly enclosed such a stricken spot and treated it thereafter as sacred. It is not rash to suppose that the ancestors of the Celts and Germans in the forests of Central Europe paid a like respect for like reasons to a blasted oak.

 

This explanation of the Aryan reverence for the oak and of the association of the tree with the great god of the thunder and the sky, was suggested or implied long ago by Jacob Grimm, and has been in recent years powerfully reinforced by Mr. W. Warde Fowler. It appears to be simpler and more probable than the explanation which I formerly adopted, namely, that the oak was worshipped primarily for the many benefits which our rude forefathers derived from the tree, particularly for the fire which they drew by friction from its wood; and that the connexion of the oak with the sky was an afterthought based on the belief that the flash of lightning was nothing but the spark which the sky-god up aloft elicited by rubbing two pieces of oakwood against each other, just as his savage worshipper kindled fire in the forest on earth. On that theory the god of the thunder and the sky was derived from the original god of the oak; on the present theory, which I now prefer, the god of the sky and the thunder was the great original deity of our Aryan ancestors, and his association with the oak was merely an inference based on the frequency with which the oak was seen to be struck by lightning. If the Aryans, as some think, roamed the wide steppes of Russia or Central Asia with their flocks and herds before they plunged into the gloom of the European forests, they may have worshipped the god of the blue or cloudy firmament and the flashing thunderbolt long before they thought of associating him with the blasted oaks in their new home.

 

Perhaps the new theory has the further advantage of throwing light on the special sanctity ascribed to mistletoe which grows on an oak.

The mere rarity of such a growth on an oak hardly suffices to explain the extent and the persistence of the superstition. A hint of its real origin is possibly furnished by the statement of Pliny that the Druids worshipped the plant because they believed it to have fallen from heaven and to be a token that the tree on which it grew was chosen by the god himself. Can they have thought that the mistletoe dropped on the oak in a flash of lightning? The conjecture is confirmed by the name thunder-besom which is applied to mistletoe in the Swiss canton of Aargau, for the epithet clearly implies a close connexion between the parasite and the thunder; indeed “thunder-besom” is a popular name in Germany for any bushy nest-like excrescence growing on a branch, because such a parasitic growth is actually believed by the ignorant to be a product of lightning. If there is any truth in this conjecture, the real reason why the Druids worshipped a mistletoe-bearing oak above all other trees of the forest was a belief that every such oak had not only been struck by lightning but bore among its branches a visible emanation of the celestial fire; so that in cutting the mistletoe with mystic rites they were securing for themselves all the magical properties of a thunderbolt. If that was so, we must apparently conclude that the mistletoe was deemed an emanation of the lightning rather than, as I have thus far argued, of the midsummer sun. Perhaps, indeed, we might combine the two seemingly divergent views by supposing that in the old Aryan creed the mistletoe descended from the sun on Midsummer Day in a flash of lightning. But such a combination is artificial and unsupported, so far as I know, by any positive evidence. Whether on mythical principles the two interpretations can really be reconciled with each other or not, I will not presume to say; but even should they prove to be discrepant, the inconsistency need not have prevented our rude forefathers from embracing both of them at the same time with an equal fervour of conviction; for like the great majority of mankind the savage is above being hidebound by the trammels of a pedantic logic. In attempting to track his devious thought through the jungle of crass ignorance and blind fear, we must always remember that we are treading enchanted ground, and must beware of taking for solid realities the cloudy shapes that cross our path or hover and gibber at us through