(28) Among the ancient Egyptians and Jews the acacia, or tamarisk, was held in the highest religious esteem; and among modern Masons, branches of acacia, cypress, cedar, or evergreen are still regarded as most significant emblems. The shittim-wood used by the children of Israel in the construction of the Tabernacle and the Ark of the Covenant was a species of acacia. In describing this sacred tree, Albert Pike has written: "The genuine acacia, also, is the thorny tamarisk, the same tree which grew around the body of Osiris. It was a sacred tree among the Arabs, who made of it the idol Al-Uzza, which Mohammed destroyed. It is abundant as a bush in the desert of Thur; and of it the 'crown of thorns' was composed, which was set on the forehead of Jesus of Nazareth. It is a fit type of immortality on account of its tenacity of life; for it has been known, when planted as a door-post, to take root again and shoot out budding boughs above the threshold." (See Morals and Dogma.)

(22) The numerous uses which the ancients made of the tree and its products are factors in its symbolism. Its worship was, to a certain degree, based upon its usefulness. Of this J. P. Lundy writes: "Trees occupy such an important place in the economy of nature by way of attracting and retaining moisture, and shading the water-sources and the soil so as to prevent barrenness and desolation; the), are so

(7) Behold and consider a tree: On the outside it has a hard, gross rind or bark, which is dead, benumbed, and without vegetation—yet not quite dead, but in the impotence; and there is a great difference between the bark and the body that grows next under the rind or bark. The body has its living power, and breaketh forth through the withered rind, and generateth many fair young bodies or twigs, all which stand in the old body.

(7) For if they do these things in a green tree, what shall be done in the dry?

(107) Now observe: In wood, stone or herbs there are three things contained, nor can anything be generated or grow if but one of the three should be left out.

(63) There are four trees, one in each of the four worlds established in the preceding chapter. The first is in the Atziluthic World, the ten circles being the ten globes of light established in the midst of AIN SOPH. The powers and attributes of this Tree are reflected into each of the three lower worlds, the form of the Tree remaining the same but its power diminishing as it descends. To further complicate their doctrine, the Qabbalists created another tree, which was a composite of all four of the world trees but consisted of only ten globes. In this single tree were condensed all the arcana previously scattered through the voluminous archives of Qabbalistic literature.

(12) As in reality the tree is born of its own fruit." This product goes forth from heaven very swiftly, 'Tis not a long road that this caravan travels; Can the desert stop the deliverer? The heart travels to the Ka'ba every moment, Distance and nearness affect only the body, What do they matter in the place where God is? When God changes the body, Press on like a lover, and cease vain words, O son! Part of Soloman's message to Bilqis.

(13) When our artisan awaked and told his dream, his apprentice said, "If the tree aimed at uselessness, how was it that it became a sacred tree?" "What you don't understand," replied his master, "don't talk about. That was merely to escape from the attacks of its enemies. Had it not become sacred, how many would have wanted to cut it down! The means of safety adopted were different from ordinary means, and to test these by ordinary canons leaves one far wide of the mark." Tzŭ Ch'i of Nan-poh was travelling on the Shang mountain when he saw a large tree which astonished him very much. A thousand chariot teams could have found shelter under its shade. "What tree is this?" cried Tzŭ Ch'i. "Surely it must have unusually fine timber." Then looking up, he saw that its branches were too crooked for rafters; while as to the trunk he saw that its irregular grain made it valueless for coffins. He tasted a leaf, but it took the skin off his lips; and its odour was so strong that it would make a man as it were drunk for three days together. "Ah!" said Tzŭ Ch'i. "This tree is good for nothing, and that is how it has attained this size. A wise man might well follow its example." In the State of Sung there is a place called Ching-shih, where thrive the beech, the cedar, and the mulberry. Such as are of a one-handed span or so in girth are cut down for monkey-cages. Those of two or three two-handed spans are cut down for the beams of fine houses. Those of seven or eight such spans are cut down for the solid sides of rich men's coffins.

(19) The concept that all life originates from seeds caused grain and various plants to be accepted as emblematic of the human spermatozoon, and the tree was therefore symbolic of organized life unfolding from its primitive germ. The growth of the universe from its primitive seed may be likened to the growth of the mighty oak from the tiny acorn. While the tree is apparently much greater than its own source, nevertheless that source contains potentially every branch, twig, and leaf which will later be objectively unfolded by the processes of growth.

(55) Then you taste the bitter quality, which makes the tree moveable or stirring, so that it springeth and grows green and flourisheth, and so getteth its branches, leaves and fruit.

(32) ⌈That tree is in height like the fir, and its leaves are⌉ like (those of) the Carob tree: and its fruit is like the clusters of the vine, very beautiful: and the fragrance of the tree penetrates afar.

(11) "Take the head and put it in that tree which is Planted on the road," said Hun-Camé and Vucub-Camé. And having put the head in the tree, instantly the tree, which had never borne fruit before the head of Hun-Hunahpú was placed among its branches, was covered with fruit. And this calabash tree, it is said, is the one which we now call the head of Hun-Hunahpú.