About a month ago when I was writing about doves and their
symbolism of the Trinity and the Gifts of the Holy Spirit, I started on a
digression about wood and the legends of the True Cross. I am coming back to the subject. I will be repeating some of what I wrote
earlier and expanding the scope.
Jesse was the father of David (1 Samuel 16) who was anointed
by Samuel to become the king of Israel and Judah after Saul. The prophets expected the redeemer of Israel,
the Messiah, to be a flesh and blood descendant of David who would restore the
Davidic kingship to Israel. This hope
did not change when the northern tribes were scattered or when Judah was sent
into Exile in Babylon or when Judah became Judea and Palestine under the rule
of the Romans. Even though Judah was
chronically unfaithful to Yahweh, and consequently suffered invasions, losses,
and exile to Babylon, Yahweh would see that Judah would never be destroyed
utterly. Out of the remnant, there would
come an heir to the throne of David, a descendant of David, who would comfort
his people and bring about a time of justice and righteousness. The family tree of the Messiah would come
from David. The Messiah, the new David, would
come to Judah after the long period of Exile to establish justice and peace on
earth, and rule as King over Israel.
Beginning with Biblical references to trees, branches, and
rods, the most familiar reference is to Isaiah 11.1-2a. This verse has already been cited many times. The importance of the Davidic family tree was
stressed by Pope Leo I, the Great (pope from 440-461) in his Christmas sermon,
Sermon 28, On the Festival of the Nativity. The sermon references both Isaish 11.1 and Jeremiah 23.5, he writes:
David’s Lord was made David’s Son,
and from the fruit of the promised branch sprang One without fault, the twofold
nature joining together into one Person, that by one and the same conception
and birth might spring our Lord Jesus Christ, in Whom was present both true
Godhead for the performance of mighty works and true Manhood for the endurance
of sufferings.[1]
In addition to Isaiah, there are other Old Testament
references to branches and wooden staffs that the medieval mind thought were symbolically linked. For each of the
biblical references (both canonical and Apocrapha) I will include
Latin, Douay-Rheims translation and the New Revised Standard Version
translation for comparison.
1. Isaiah 11.1-2a :et egredietur virga de radice Iesse et
flos de radice eius ascendetet requiescet super eum spiritus Domine
a. Isaiah 11.1-2a. And there shall come forth a rod out of the root
of Jesse, and a flower shall rise up
out of his root. And the spirit of the
Lord shall rest upon him:…
b. Isaiah 11.1-2. A shoot shall come out from the stump of Jesse,
and a branch shall grow out of his roots. The spirit of the Lord shall rest on
him…
2. Jeremiah 23.5: ecce dies veniunt ait Dominus et suscitabo
David germen iustum et regnabit rex et sapiens erit et faciet iudicium et
iustitiam in terra
a. Jeremiah 23.5. Behold the days come, saith the Lord, and I will
raise up to David a just branch: and a king shall reign, and shall be wise, and
shall execute judgement and justice in the earth.
b. Jeremiah 23.5: The days are surely coming, says the Lord, when I
will raise up for David a righteous Branch, and he shall reign as king and deal
wisely, and shall execute justice and righteousness in the land.
3. Jeremiah 33.15-6: in diebus illis et in tempore illo
germinare faciam David germen iustitiae et faciet iudicium et iustitiam in
terra, in diebus illis salvabitur Iuda et Hierusalem habitabit confidenter et
hoc est quod vocabit eam Dominus iustus noster
a. Jeremiah 33. 15-6: In those days, and at that time, I will make
the bud of justice to spring forth unto David, and he shall do judgment and
justice in the earth. In those days shall Juda be saved, and Jerusalem shall
dwell securely: and this is the name that they shall call him, The Lord our
just one.
b. Jeremiah 33. 15-6: In those days and at that time I will cause a
righteous Branch to spring up for David; and he shall execute justice and
righteousness in the land. In those days Judah will be saved and Jerusalem will
live in safety. And this is the name by which it will be called: “The Lord is
our righteousness.”
The next scripture reference is one that is not familiar to
Protestants who do not read the Apocrypha or read it only “for example of life
and instruction of manners; but yet it [the church] doth not apply them to
establish any doctrine.” (Article VI of the Church of England) The reading is from Ecclesiasticus or The
Wisdom of Jesus son of Sirach. 24 (verse numbers vary with different
translations). This passage from
Ecclesiasticus along with Matthew 1.1-18, the genealogy of Joseph, were read on
September 8, the Feast of the Nativity of the Blessed Virgin Mary. Thus the Virgin Mary is connected to images of spreading branches and vines and flowers with sweet scent and abundant fruit.
The Feast of the Nativity or Birth of St. Mary seems to have
originated in Jerusalem in the 5th century and was celebrated by the
eastern (Orthodox) churches as early as the 7th century. The feast was not celebrated in Rome until
the end of the 7th century. The
feast was well established before the Schism of the eastern and western
Christian churches in 1054. The feast
assumed greater importance from the 13th century onward until
reduced in importance in 1955. There is
a lot more to be written about the devotion to St. Mary and the development of
the Jesse Tree, but that will have to wait.
4. Ecclesiasticus 24.22-30.
22 ego quasi terebinthus extendi ramos meos et rami mei honoris et
gratiae
2 23 go quasi vitis fructificavi suavitatem odoris et flores mei
fructus honoris et honestatis
2 24 ego mater pulchrae
dilectionis et timoris et agnitionis et sanctae spei
2 25 in me gratia omnis vitae et veritatis in me omnis spes vitae et
virtutis
2 26 transite ad me omnes qui concupiscitis me et a generationibus
meis implemini
27 spiritus enim meus super melle dulcis et hereditas mea super mel
et favum
2 28 memoria mea in generatione saeculorum
2 29 qui edunt me adhuc esurient et qui bibunt me adhuc sitient
3 30 qui audit me non confundetur et qui operantur in me non
peccabunt
a. Sirach 24.22-30. I have stretched out my branches as the
turpentine tree, and my branches are of honor and grace.
23 As the vine I have brought forth a pleasant odor: and my flowers are
the fruit of honor and riches.
24 I am the mother of fair love, and of fear, and of knowledge, and of
holy hope.
25 In me is all grace of the way and of the truth, in me is all hope of
life and of virtue.
26 Come over to me, all ye that desire me, and be filled with my fruits.
27 For my spirit is sweet above honey, and my inheritance above honey and
the honeycomb.
28 My memory is unto everlasting generations.
29 They that eat me, shall yet hunger: and they that drink me, shall yet
thirst.
30 He that hearkeneth to me, shall not be confounded: and they that work
by me, shall not sin.
b. Sirach 24. 16-22. 16 Like a terebinth I spread out my branches, and
my branches are glorious and graceful.
17 Like the vine I bud forth delights, and my blossoms become glorious
and abundant fruit.
18 [Other ancient authorities add as verse 18], I am the mother of
beautiful love, of fear, of knowledge, and of holy hope; being eternal, I am
given to all my children, to those who are named by him.
19 “Come to me, you who desire me, and eat your fill of my fruits.
20 For the memory of me is sweeter than honey, and the possession of me
sweeter than the honeycomb.
21 Those who eat of me will hunger for more, and those who drink of me
will thirst for more.
22
Whoever obeys me will not be put to shame, and those who work with me will not
sin.”
The monks who would have designed the Jesse Trees whether in
manuscript or in glass, would have had the genealogy of Jesus from the gospel
of Matthew linked in his mind with the luxuriant and fruitful spreading
branches and vine of the passage from Ecclesiasticus. The genealogy of Joseph from Matthew 1.1-17
was read at Christmas as well.
The calendar page for September with the Feast of the Nativity of St. Mary, Holy Cross Day Saint Matthew the Evangelist,and the Conception of John the Baptist among the dates listed. This is from the 'Shaftesbury Psalter'with calendar and prayers, Made in England between 1125 and 1150. British Library Lansdowne 383 f.7. The man at the top is thrashing and the roundel has a man holding a scale. Libra is the zodiac sign for the end of September-October.
<http://molcat1.bl.uk/IllImages/NOF/big/011LAN000000383U00007000.jpg>
Another calendar page for September with the Feast of the Nativity of St. Mary, Holy Cross Day Saint Matthew the Evangelist,and the Conception of John the Baptist among the dates listed. This page is also from a Psalter made in central England, probably Oxford between 1200 and before 1220. This calendar also includes the zodiac signs Libra. The men in the upper roundel are crushing grapes. British Libary Royal 1 D X f.13.
<http://molcat1.bl.uk/IllImages/Kslides/big/K045/K045416.jpg>
The rod or
staff was a symbol of authority for the ancient Hebrews since they were a
pastoral society. Moses tended the sheep
of his father-in-law Jethro. (Exodus 3.1) The staffs of both Moses and Aaron were
endowed with miraculous properties. Aaron’s
staff became a snake before Pharaoh (Exodus 7:9). Moses raised his rod or staff before the sea
and parted the waters. (Exodus 14.16).
Moses struck the rock in Horeb so that the thirsty Hebrews could have
water to drink (Exodus 17.6), and again, in the wilderness of Zin so that the
thirsty Hebrews and their livestock could have water (Numbers 20.9-11). Moses made a bronze snake and put it upon a
pole such that the Hebrews who had been bitten by snakes could be cured
(Numbers 21.6-9). (In typological
reasoning, this story is linked to the Crucifixion along with Abraham’s
sacrifice of Isaac. Those that look upon
the crucified Jesus might have healing and forgiveness from their sins and
receive the promise of salvation. It is also linked with the story of obedience to God to the point of sacrificing an only son, and then having God provide the sacrifice.)
Moses strikes the rock in Horeb for water. British Library Additional 11639 f. 743. Miscellany of biblical and other texts. Made in central France Ile de France or Champagne, during last quarter of 13th or first quarter of 14th century. Language: Hebrew.
<http://molcat1.bl.uk/IllImMiscellany of biblical and other texts ages/BLCD/mid/c065/c06564-02.jpg>
When the
authority of Moses and Aaron over the Hebrews was questioned, the Lord
instructed Moses to gather staffs from the leaders of the people according to
their ancestors. Moses collected and
labeled 12 staffs and put them in the meeting tent before an altar referred to
as “testimony” or “covenant.” (Numbers 17.4-9) When Moses went into the meeting
tent the next morning, the staff of Aaron had sprouted, producing buds and
blossoms, and ripe almonds. (Numbers 17:8).
5 Numbers 17.8: sequenti die regressus invenit germinasse
virgam Aaron in domo Levi et turgentibus gemmis eruperant flores qui foliis
dilatatis in amigdalas deformati sunt
a. Numbers 17.8. He returned on the
following day, and found that the rod of Aaron for the house of Levi, was
budded: and that the buds swelling it had bloomed blossoms, which spreading the
leaves, were formed into almonds.
b. Numbers 17.8. When Moses went into the tent of the covenant[d] on the next day, the staff of
Aaron for the house of Levi had sprouted. It put forth buds, produced blossoms,
and bore ripe
almonds.
almonds.
Aaron's rod flowering. British Library Additional 11639 f. 519v. Miscellany of biblical and other texts ('The Northern French Miscellany' or earlier 'the British Museum Miscellany'): including the Pentateuch, Haftarot, Tiqqun Sofrim, Five Scrolls, prayer book for the entire year with Haggadah, legal texts, poetry, calendars, Book of Tobit in Hebrew, etc. Made in northern France, about 1277-1286. Language: Hebrew
<http://molcat1.bl.uk/IllImages/BLCD/mid/c078/c07888-06.jpg>
Aaron’s rod
was considered a symbol for the Virgin Mary who was identified with the virgin
mentioned in Isaiah who give birth to a son. (Isaiah 7.14). Just as a rod without a root produced fruit
so Mary without sexual intercourse brought forth a son.
The rod of
Aaron was probably the source for the apocryphal story about how Joseph was
chosen to the guardian of the Virgin Mary as her husband. The legend is told in Chapter 8 of Pseudo-Matthew
or the Book of the Birth of the Blessed Mary and the Infancy of the Savior.
And the priest said: Tomorrow let every
one who has no wife come, and bring his rod in his hand. Whence it happened
that Joseph brought his rod along with the young men. And the rods having been
handed over to the high priest, he offered a sacrifice to the Lord God, and
inquired of the Lord. And the Lord said to him: Put all their rods into the
holy of holies of God, and let them remain there, and order them to come to you
on the morrow to get back their rods; and the man from the point of whose rod a
dove shall come forth, and fly towards heaven, and in whose hand the rod, when
given back, shall exhibit this sign, to him let Mary be delivered to be kept.
On the following day, then, all having assembled early…the high priest went
into the holy of holies, and brought forth the rods. And when he had
distributed the rods, and the dove came forth out of none of them,… And the
angel of the Lord appeared to him, saying: There is here the shortest rod, of
which you have made no account: you brought it in with the rest, but did not
take it out with them… [T]he high priest cried out to [Joseph] with a loud
voice, saying: Come, Joseph, and receive your rod; for we are waiting for you.
And Joseph came up trembling... But as soon as he stretched forth his hand, and
laid hold of his rod, immediately from the top of it came forth a dove whiter
than snow… flew towards the heavens. [2]
This legend
of Joseph gets another version in the 11th century Libellus de
Nativitate Sanctae Mariae and the 13th century Legenda Aurea. In the Book of the Birth of Saint Mary,
Chapter 8 tells a similar legend to the one in Pseudo-Matthew. “Joseph, therefore, was found out. For when he had brought his rod, and the dove
came from heaven; and settled upon the top of it, it clearly appeared to all
that he was the man to whom the virgin should be espoused.”[3]
In the Legenda
Aurea under the Nativity of Our Blessed Lady, the legend is written “then Joseph
by the commandment of the bishop brought forth his rod, and anon it flowered,
and a dove descended from heaven thereupon, so that it was clearly the advice
of every man that he should have the virgin.”[4]
The Libellus
along with Pseud-Matthew were the foundation of a popular poem probably written
by Robert Wace in Anglo-Norman dated to about 1130-1140 or so and thus predates
the influential Legenda Aurea compiled and written in the 13th
century. Entitled Conception Nostre
Dame, this version of the legend adds that Joseph’s rod flowered as well as
produced a dove.[5] It is this story that is picked up in the Legenda
Aurea, mentioned just above.
The figure
became more dense. Mary was the vine and
Jesus the flower or fruit of the vine.
This was yoked to the image of Jesus as the true vine from John 15.1-6.
Jesus told a
number of parables about vineyards. The
parable of the man who planted a vineyard and let it out of wicked tenants
appears in all three synoptic gospels, Matthew 21.34-43, Mark 12. 1-12, and
Luke 20.9-16. There is the parable of
the Laborers in the Vineyard who were hired at different hours of the day in
Matthew 20.1-16. Also in Matthew is the
parable of the two sons sent to the vineyard to work. One said “No” at first
but then repented. The second agreed to
go but never showed up for work. (Matthew 21.28-32) The parable concludes with Jesus challenging
the crowd, “Which of the two did the will of his father?” Luke adds a parable on the topic of
repentance that is about a man who planted a fig tree in his vineyard that
failed to produce figs. The owner
ordered the fig to be cut down but the vinedresser asks for another year to see
if with manure and cultivation the fig might produce fruit. (Luke 13.6-9) Though none of these parables are told in the
gospel of John, it is John that sums up all the parables in John 15.1-6.
6 John 15.1-6: ego sum vitis vera et Pater meus agricola
est
2
omnem palmitem in me non ferentem fructum tollet eum et omnem qui fert fructum
purgabit eum ut fructum plus adferat
3
iam vos mundi estis propter sermonem quem locutus sum vobis
4
manete in me et ego in vobis sicut palmes non potest ferre fructum a semet ipso
nisi manserit in vite sic nec vos nisi in me manseritis
5
ego sum vitis vos palmites qui manet in me et ego in eo hic fert fructum multum
quia sine me nihil potestis facere
6
si quis in me non manserit mittetur foras sicut palmes et aruit et colligent
eos et in ignem mittunt et ardent
a. John
15.1-6. I am the true vine; and my
Father is the husbandman.
2
Every branch in me, that beareth not fruit, he will take away: and every one
that beareth fruit, he will purge it, that it may bring forth more fruit.
3
Now you are clean by reason of the word, which I have spoken to you.
4
Abide in me, and I in you. As the branch cannot bear fruit of itself, unless it
abide in the vine, so neither can you, unless you abide in me.
5
I am the vine: you the branches: he that abideth in me, and I in him, the same
beareth much fruit: for without me you can do nothing.
6
If any one abide not in me, he shall be cast forth as a branch, and shall
wither, and they shall gather him up, and cast him into the fire, and he
burneth.
b. John
15.1-6. “I am the true vine, and my Father is the vinegrower.
2
He removes every branch in me that bears no fruit. Every branch that bears
fruit he prunes to make it bear more fruit.
3
You have already been cleansed by the word that I have spoken to you.
4
Abide in me as I abide in you. Just as the branch cannot bear fruit by itself
unless it abides in the vine, neither can you unless you abide in me.
5
I am the vine, you are the branches. Those who abide in me and I in them bear
much fruit, because apart from me you can do nothing.
6
Whoever does not abide in me is thrown away like a branch and withers; such
branches are gathered, thrown into the fire, and burned.
<http://molcat1.bl.uk/IllImages/BLCD/big/C128/C12861-09.jpg>
More about wood and the Legend(s) of the True Cross in Part II.
[1]
<http://www.ccel.org/ccel/schaff/npnf212.ii.v.xvi.html>
[2]
< http://www.ccel.org/ccel/schaff/anf08.vii.v.ix.html>
<http://www.newadvent.org/fathers/0848.htm>
[3]
The Gospel of the Nativity of Mary. Chapter 8. <http://www.ccel.org/ccel/schaff/anf08.vii.vi.viii.html>
[4]
<http://legacy.fordham.edu/halsall/basis/goldenlegend/GoldenLegend-Volume5.asp#Nativity
of our Blessed Lady>
[5]
Jean Blacker, Glyn S. Burgess, Amy Ogden tr.and ed. “Conception Nostre Dame” in Wace, The
Hagiographical Works: The Conception Nostre Dame and the Lives of St Margaret
and St Nicholas. (2013) Leiden. Brill. Pp.11-145.
Maureen Barry McCann Boulton. Sacred Fictions of
Medieval France: Narrative Theology in the Lives of Christ and the Virgin-1150-1500. (2015)
Cambridge: D.S. Brewer.
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