FIG, Fig-tree. This tree and its fruit are very well known: they were very common in Palestine; and there is mention often made of them in Scripture. Our first parents covered their nakedness with Fig-leaves, gathered either from common Fig-trees, or from some of another kind, the leaves whereof were much larger.
Amos vii. 14.The prophet Amos being reproved by Amaziah the Priest of Bethel, for prophesying things to the disadvantage of the kingdom of Israel, made this reply to him, I am no prophet, neither a prophet’s son: but I am an herd-man, and a gatherer of wild Figs, or sycamore fruit. Pliny, Theophrastus, and Dioscorides speak of these wild Figs, and the manner of pricking them. Scalpendo tantùm ferreis unguibus, Plin. l. 15. c. 7.aliter non maturescit, says Pliny, but it ripens four days after it is pricked: Sed cum factum est, quarto die demetitur.
You have here M. Tournefort’s description of caprification, or the pricking of Figs, as it is practised in the Islands of Zia, Tina, Mycone, Scio, and generally in the other Islands of the Archipelago: “ It is previously to be observed, that in most of “ these Islands there are two sorts of Fig-trees cultivated; the first is called Ornos, derived from the Greek, Erinos, “ wild Fig-tree, or the Caprisicus of the “ Latins. The second species is the common Fig-tree that grows with us. The “ wild bears three sorts of fruits, Fornites, “ Cratitires, and Orni, absolutely necessary “ to make the Figs of the other Fig-trees “ ripen.
“ Those which are called Fornites, appear in the month of August, and last “ till November without dying. In these “ there are little worms ingendred, from “ which certain gnats proceed, that are observed to flutter only about these trees. “ In October and November, these gnats “ of themselves prick or sting the fruits of “ the second growth of the same sets of the Fig-tree, which fruits, called Cratitires, do not shew themselves till the end of September; and the Fornites fall gradually after the gnats have issued from them. The Cratitires, on the contrary, remain upon the tree till May, and include eggs which the gnats of the Fornites laid in them as they pricked them.
“In the month of May, the third kind of fruit begins to come forward upon the same stock of the wild Fig-tree which produced the two others. This is much larger, and is called Orni; when it is come to a certain bigness, and the eye of it begins to open, it is pricked in this part by the gnats of the Cratitires, which are in a condition to pass from one fruit to the other, in order to lay their eggs there.
“It sometimes happens, that in particular situations, the gnats of the Cratitires are slower in coming out, while the Orni of the same places are disposed to receive them: and then they are forced to go look for the Cratitires in another quarter, and to fix them to the ends of the branches belonging to such Fig-trees, as have their Orni well prepared, that so the gnats may prick them; if this opportunity is slipt, the Orni fall, and the gnats of the Cratitires fly away.
“The peasants, whose business it is to cultivate Fig-trees, are the only persons, who know the moments, as we may say, wherein it is necessary to make this provision; and to this end they carefully observe the eye of the Fig: for this part not only directs them to the time when the prickers should come forth, but to that likewise wherein the Fig is to be pricked with any success. If the eye is too hard and too close, the gnat cannot lay its eggs in it; and if it be too open, the Fig falls.
“Neither of these three sorts of fruits are good to eat; they are designed only to ripen the fruit of the Fig-trees which are not wild. The use they put them to, is such as follows: In the months of June and July, the peasants take the Orni at a time when their gnats are ready to come out, and carry them as it were in a string to their Gardenfigs. If this favourable opportunity is lost, the Orni fall, and the fruit of the garden Fig-tree not ripening, in a little time falls likewise. The country-men know these precious moments so well, that every morning, when they are making their review, they carry only the Orni that are in good condition to the Fig-trees which are not wild, otherwise they would lose their harvest. They understand so perfectly how to manage the Orni, that the gnats which proceed out of them shall “ripen the fruit of the garden Fig-tree in forty days.
“I could not but admire the patience of the Greeks, who were employ’d for more than two months in carrying the gnats which are thus used for pricking, from one Fig-tree to another; the reason I learned very soon. One of their trees generally produces two hundred and fourscour poundweight of Figs; whereas ours do not yield above five and twenty pounds. The prickers contribute perhaps to the ripening of the fruit upon the common Fig-tree, by causing the nourishing juice to extravasate, the tubes whereof are torn while they are laying their eggs. It may be likewise, that besides their eggs, there may some liquor come from them, proper to raise a gentle fermentation in the milk of the “Fig, and to soften the flesh of it.”
I will not venture to affirm, that this way of pricking Figs, or ordering the pricking of them, was in use in Palestine, when the prophet Amos was living, nor that it was the business of his profession to take care of the flocks, and to ripen garden Figs with the help of wild Figs; but the Reader by this description of M. Tournefort’s, will see a very extraordinary manner of hastening the maturity of these fruits, which certainly has a good deal of relation to what Amos did.
Matth. xxi. 19.It is said in the Gospel, that Jesus Christ coming from Bethany early in the morning, and finding himself to be very hungry, drew near to a Fig-tree with a design of gathering some Figs; and seeing nothing but leaves upon it, for this was not the season for Figs, he cursed it; and immediately it withered to the root. That which occasions some perplexity in this passage, is St. Mark xi. 13. Mark xi. 13.Mark’s declaring expressly, that this was not a time for Figs. The earliest Figs are in the months of July and August, and the latest in September and October. Now that which is related in the Gospel happened four or five days before the Passover, and consequently before the fifteenth day from the moon in March. This season therefore was not a time to expect Figs for eating on a Fig-tree: and the very supposition of it carries a sort of incongruity with it. 1. To look for fruit upon a tree at a time when it was very well known that it could not bear any; and, 2. to curse this tree because there was no fruit on it, as if it was a fault in it. The Interpreters have racked their brains to salve these inconveniences, and avoid acknowledging, that our Saviour was capable of performing any action which carries with it some idea of indecency. Some have Οὐ γὰρ ἦν καιρὸς συκῶν. Hammond. Le Clerc. Simon’s Notes on the New T.stament.translated it, For this was not a year for Figs, they had failed this year. But allowing the Greek text would admit of this sense, which certainly it will not, even by their confession, who propose this translation, to what purpose would this reflexion be at such a season? Jesus Christ goes to look for Figs upon a tree in the midst of March, four months before the earliest Figs are ripe, and six after the latest; he finds none, and curses the Fig-tree; but why? because the Fig-trees had failed this year. Does this reflexion rectify the incongruity which appears in this action of our Saviour’s?
Heinsius. l. 2. c. 6. Exercit. Sacr.Others, as Heinsius, Gataker, and the Gothick Version translate, For there where he was, it was the season for Figs. To support Gataker in Marc. xi.this Version, both the pointing and the common accents of the text must be changed, and the Evangelist made to speak in too concise a manner, too different from the general Style of St. Mark. Besides, it is not true that in Palestine the tenth or twelfth day of the moon in March was the season for Figs. It is certain, that they do not ripen so soon in this country.
The generality both of the ancient and modern Interpreters have looked upon this action of our Saviour’s, as a figure of the reprobation of the Jews: the Fig-tree we are speaking of, had only leaves on it; herein it resembled the Jews, who had only the appearances of Piety and Religion. The Fig-tree was no way culpable for not bearing fruit at a time it naturally produced none; but the Jews were criminal for not bringing forth the fruits of Good-works when our Saviour appeared among them. He cursed the innocent Fig-tree, to shew the malediction which was ready to fall upon the incredulous and impenitent Jews. These reasons are plausible enough; but there is still an objection behind. For how will they prove that the Synagogue is reprobated with justice, if the Fig-tree is cursed unjustly?
We must therefore endeavour to find, if it be possible, some solution of these difficulties. We own that it was not then a season for Figs; the Text of St. Mark expressly says it, and the sequel of the Story sufficiently proves it, since this happened before the middle of March: but we are of opinion, that there might be some of the forward kind; and our Saviour might presume so, seeing the tree full of leaves. It is certain that there are forward Figs: Isai. xxviii. 4.Isaiah compares the beauty of Samaria to those early Figs, which people gathered and eat as soon as they found them; As the hasty fruit before the summer, which when he that looketh upon it, seeth it, while it is yet in his hand, he eateth it up. And Hosea ix. 10.Hosea says, that the Lord found Israel in the wilderness as the first ripe in the Fig-tree Jer. xxiv. 2.at the first time. And Jeremiah describes them as excellent Figs, One basket had very good Figs, even like the Figs Theophrast. Hist. Plant. l. 4. c. 2. Plin. l. 13. c. 8. & l. 15. c. 18.that are first ripe. Theophrastus and Pliny acknowledge, that there is a sort of Fig-tree always green, and always with fruit upon it, some ripe or very far advanced, according to the season, the other in blossom or buds. In Palestine, where the winter is very mild, there might easily be forward Figs in March; wherefore our Saviour did nothing contrary to the rules of wisdom and decency, by going to look for Figs at this season upon a Fig-tree which had leaves on; and his cursing the barren Fig-tree upon this occasion, is an exact figure of the reprobation of the Jews.
To live in peace under our own Vines and our own Fig-trees, represents in the Scripture-style, a time of happiness and prosperity. 1 Kings iv. 25.And Judah and Israel dwelt safely every man under his Vine and under his Fig -tree. See also Micah iv. 4. and Zech. iii. 10. and 1 Macc. xiv. 12. Isaiah applied a lump of dry Figs upon an 2 Kings xx. 7.ulcer, or imposthume; or, lastly, on Hezekiah’s throat; for it is not known what disease he had upon him: and immediately after he was cured. Physicians agree, that Figs are useful in all these sorts of ailments. They are employed with good success in bringing imposthumes to a ripeness, in healing ulcers, squincies, and sore throats. To FIND, to meet with, is used sometimes for to attack, to surprize one’s enemies, to discover their ambushes, &c. and it is in this sense that some Criticks explain the following Genes. xxxvi. 24. מצא אח הימםpassage of Genesis, Iste est Ana qui invenit aquas calidas in solitudine. In the Hebrew, He found the Emims. These Emims are believed to be powerful people, Emim populus magnus & validus, & tam excelsus, ut de Enacim stirpe, quasi gigantes crederentur,Deut. ii. 10, 11. says Moses in Deuteronomy. Anah therefore found a troop of these people; he surprized, attacked, and defeated them. The verb to Find is understood in the same sense Judg. i. 5. They found Adonibezek in Bezek. They attacked him there. And 1 Sam. xxxi. 3. according to the Hebrew, the Archers belonging to the Philistins, found Saul, attacked him; and 1 Kings xiii. 24. A lion found him in the way, and slew him, attacked and killed him.
Job vi. 30. Psal. x. 39.To Find, to discover, to punish, as a Father who discovers the faults of his children, or a Judge who discovers the offences of a criminal. Ye shall find no iniquity in my tongue. And the Psalmist, Quæretur peccatum illius & non invenietur. The iniquity of the sinner shall be punished, and he himself shall not be found; he shall be extirpated, he shall perish: or else, if we read it with an interrogation, There shall be search made after his iniquities, and shall they not be found? as he flatters himself, saying, Dixit enim in Psal. xxi. 8.corde suo non requiret? And again, Thine hand shall Psal. cxvi. 3.find out all thine enemies, shall punish them. And the pains of Hell found me; the dread of Hell, or of the grave, I saw my self exposed to it. Evils have found us. This is a very significant way of speaking, to describe any sudden and unexpected calamity, Adjutor in tribulationibus quæ invenerunt Psal. xlv. 1. Psal. xxxi. 29.nos nimis. And Job, If I rejoiced at the destruction of him that hated me, or lift up my self when evil found him. It is said of a man smitten by God, that he is no more found; & non inventus est locus ejus, that he has Psalm xxxvi. 36.disappeared.
To find favour in the sight of any one, is another very expressive form of speech which is very common in the Scripture.