(Vol. v., pp. 157. 209.)
The replies of FABER, EXON., and P. T. to the inquiry of STEPHEN,
concerning the origin of Gospel Oaks, are not very explanatory.
The oak was consecrated to the god of thunder--Ang.-Sax., _Thunor_;
Gallic, _Taranis_; Irish, _Toran_; Anc. N. _Thorr_--as being more
generally struck by lightning than any other tree; and the acorn was
called by the Romans _Jovis glans_, the fruit of the supreme god.
"Quercus Jovi placuit."--_Phædrus_, III. 17.
"Magna Jovis antiquo robore quercus."--Virg. _Georg._ III. 332.
At Dodona stood the δρῦς ὑψίκομος Διός.--_Od._ XIV. 327.
Woods, groves, and trees were the temples and sacred emblems of the
Deity among the greater part of the Pagans, but especially among the
Teutonic and Celtic tribes. Maximus Tyrius, an author of the second
century, informs us, concerning the worship of the Celts:
"Κελτοὶ σέβουσι μὲν Δία, ἄγαλμα δὲ Διὸς Κελτικὸν ὑψηλὴ δρῦς."
And Tacitus gives us the oldest testimonies concerning the Germans,
_Germ._ 9.:
"Ceterum, nec cohibere parietibus Deos, neque in ullam humani oris
speciem assimulare, ex magnitudine coelestium arbitrantur. _Lucos
ac nemora consecrant_, Deorumque nominibus appellant secretum
illud, quod sola reverentia vident."
Vid. _Germ._ 39. cap. 40. cap. 43., &c.
Also, a passage of the later Claudian is to the same purpose:
Ut procul Hercyniæ per vasta silentia silvæ
Venari tuto liceat, lucosque vetusta
Religione truces, et _robora Numinis instar
Barbarici_, nostræ feriant impune bipennes.
_Cons. Stilich._ I. 288.
From these passages it will be seen that the gods dwelt in these groves,
and that sacred vessels and altars were placed there, but no images;
neither were temples erected.[2] The practice of worshipping the gods in
woods and trees continued for many centuries, till the introduction of
Christianity (Vid. Willibald, A.D. 786, _in Vita Bonifacii_), and the
converters did not disdain to adopt every means to raise Christian
cultus to higher authority than that of Paganism, by acting upon the
senses of the heathen, _e.g._ using white robes for those baptized,
lighting of candles, burning of incense, &c.; and they erected the
Christian churches, for the most part, upon the site of Pagan _tree_ or
temple; Sulp. _Severus_ (ed. Amst. 1665), p. 485.:
"Nam ubi fana destruxerat (Martinus), _statim ibi aut ecclesias
aut monasteria construebat_."
Dietm. _V. Merseb._, 7. 52., p. 859.:
"Fana idolorum destruens incendit, et mare dæmonibus cultum
inmissis quatuor lapidibus, sacro Chrismate perunctis et aqua
purgans benedicta, novam Domino ... plantationem eduxit."
[Footnote 2: Brissonius _De Regno Pers._ II. 28.: "Persæ diis suis
nulla templa vel altaria constituunt, nulla simulacra."]
The heathen gods were represented as impotent, in opposition to the true
God, though not as powerless in themselves, and were converted into
inimical evil powers, which must submit, but could nevertheless exercise
a certain hurtful influence.
Some heathen traditions and superstitions remained, their names only
being altered into those of Christ, Maria, and the saints. In this
manner they spared the assuefactions of the people, and made them
believe that the sacredness of the place was not lost, but henceforth
depended on the presence of the true God.
The above facts will perhaps sufficiently explain the origin of the
Gospel Oak.