We shall find, if I mistake not, that all this beautiful story of the branch had its source originally in several traditions relative to the expected Saviour of the world, of whom the Tree of Life in paradise was a striking emblem. The same type we find continually referred to in the descriptive visions, both of Ezekiel and the Apocalypse. It is, moreover, always represented as standing "in the midst," and as the prophet* has declared of it," the branch "thereof shall not fail;" in other words, Primo avulso non deficit alter. Isaiah,† in referring to the future Messiah, declares; "there shall come forth a rod out of "the stem of Jesse, and a BRANCH shall grow "out of his roots; and the spirit of the Lord "shall rest upon him." This was literally ful alluded "to a tree in the midst of the sacred grove near "Diana's temple; whither if a fugitive fled for safety, and "could gather a branch of it, he was safe." A golden bough formed a part in the sacred mysteries. Clemens Alexandrinus tells us, from Dionysius Thrax the grammarian, that it was an Egyptian custom to hold a branch in the act of adoration. Clem. Strom. lib. v. p. 568. Warburton's Div. Leg. lib. ii. pp. 208, 209. 66 * filled when St. John the Baptist, afterwards, "saw the spirit descending from heaven like a dove, and it abode upon him," the same of whom Zechariaht had written by inspiration; "I will bring forth my servant the BRANCH;" and again in the same prophet,‡ "Behold the "man, whose name is the BRANCH." The heathen, as will be demonstrated hereafter, were not without many traditions of the future sacrifice, which was to be no less a victim than the Son of the King of kings, by whom the power of the serpent was to be overthrown, and the happiness of mankind restored. Their own sybils had even prophesied of his coming;§ and the daily offerings in their temples of the blood of beasts, were so many tacit acknowledgments of the idea they entertained of a propitiatory atonement to be made, in the fulness of time! One of the emblems under which they looked forward to this mighty Deli * John i. 32. i. 29. + Zech. iii. 8. Ib. vi. 12. § See this wonderfully illustrated in the work of that learned father Justin Martyr. Cohort. ad Græc. i. p. 35. The cave of the Cumaan sybil, whom he mentions as having more particularly prophesied of the Saviour's advent, still exists; and, in some respects, answers to his description of it, even at this day. verer, who was also to make expiation for sin, appears to have been the "Ramus or Branch" of the poet, without which they considered that no hope could be entertained of Elysium, or happiness in a future state:—and the primary source from whence they derived this tradition must, I think, have been the Tree of Life in the centre of paradise. There is a remarkable epithet bestowed by Virgil upon this wonderful Branch, which was necessary, as a munus or offering, to ensure an entrance into the happy region. He terms it "aureus," which is generally translated 66 golden," but may in this instance be more properly rendered "glorious;" and we may resolve it into an original root in the Hebrew language Aur,* which means "light and glory." Æneas is informed by the sybil, that he must search for it in the pathless forest, and well knowing that to find it without a guide was next to impossible, he earnestly implores the aid of heaven, which is presently granted; for scarcely has he finished his prayer, when sacred doves * Vere avpos ex Chaldaico Or, lux, lumen, sol; Vossius de Idol. ii. 27, and 64. Reines. 3 Varr. 13 p. 557. Faber Thesaur. vox. aurum. appear, and lead his footsteps to the desired object : Inde ubi venere ad fauces graveolentis Averni, The poet seems studiously attentive to retain the term "Aura," though it almost appears like tautology in the last verse. It may, moreover, be observed, that the "gemina arbor" before us, is closely allied to the sacred trees, "of a "mixed nature," which stood in the midst of the Cades in Spain; both being derived from traditionary accounts of the trees which grew in paradise. The rites of the sacred Branch will be met with very frequently throughout mythology; and are, I believe, invariably connected with more or less of paradisaical tradition. Generally, though not by any means exclusively, the palm appears to have been the tree from whence the "Aureus Ramus" was gathered. Now the palm, from its peculiar nature, its straight and lofty growth, its wonderful longevity and *Eneid vi. 202. great fecundity, the permanency and perpetual flourishing of its leaves, was looked upon as a proper emblem to represent the Tree of Life.* Hence, even in the sanctuary of the temple of Solomon,† palm trees were represented on the walls and doors, between the Cherubim. The heathen supposed the palm to be immortal, or at least, that if it did die, it of itself revived, and enjoyed a second life. The Greeks called it a Phoenix, and gave the same title, as is well known, to the fabulous bird so famous in all antiquity, as representing the revivification. and immortality of the soul. The Phoenicianst and Egyptians, however, called the palm, or * The Prophetess Deborah dwelt under a palm tree, where probably she worshipped. Judges iv. 5. +1 Kings vi. 29. et seq. vii. 36. There was a precept in the Levitical law to take on a certain festival "branches of "palm trees, and rejoice before the Lord seven days." Levit. xxiii. 40. There is a place, mentioned Judges xx. 33. called Baal Tamar, or "the palm tree of the god Baal," which perhaps there received idolatrous worship. Branches, or at least a branch of palm, was made use of in the mysteries among the heathen. Apuleius. Metam. lib. xi. p. 383. ↑ Judea, a small part of which was anciently called Phonicia, (from Phoenix, however that title may be analysed,) seems to have been considered as emblematical of a future paradise or state of celestial happiness, and consequently its emblem from time immemorial, has been the Palm. |