FICUS RELIGIOSA / PIPAL TREE

20. Ficus religiosa / Pipal Tree :

An important thing to note here is that Nimirruid is St. Michael, Bakus, Bacchus, Daksh, Cain, etc. In India Pipal i.e. Ficus religiosa tree is worshipped as it symbolizes Lord Vishnu and his wife Laxmi. Pipal Tree also symbolizes a persons ancestors.

Trees are mentioned in Vedas but they are not connected to any particular God it is in later Purans and other scriptures where they are connected to deities the simple reason behind this is that knowledge was getting passed on from West to East but after a period of time people followed the traditions but forgot the reason behind it because of which when they didnt have any answer as to why they are following this tradition they started to connect everything with God.

According to Lieutenant Colonel Laurence Austine Waddell :

The Makers of Civilization in Race and History :

The Fig-tree Seal of Pisha, the Priest-king Uru Nimirruid, defining Nimirruid as "The Lord of Plants".

This remarkably picturesque seal (Plate XXI. Nos. 9 - 10), in which the sacred Indian Fig-tree, the Pipal (Ficus religiosa) is the device in its upper part, with its fruit disposed around the margin, supplies definite proof of the proper spelling of the religious title of the priest-king Uru Nimirrud which means "Devotee of Lord Nimirrud". The name of that latter saint we have elicited was Nimirrud (not "Ningirsu") and we demonstrated his identity with the Gothic saint, St Michael, the canonized second Aryan king, and Bakus or Bacchus, as "The Lord of Plants" the Nimi or Bikukshi of the Indian King-lists.

The composite pictographs on this seal are analysed in the following decipherment figure No. 140 and it will be noticed that the first sign, "The Overlord" is written in the same ornamental character as that sign has in his Ruddu seal. Fig. 138, p. 593, showing its cuneiform wedge-lines.

(1. B. 387; Br.9011. Ir, the Sling sign as before.

2. Rud, Sign B. 7. On the value Rud. Revise the spelling in Br. 164. Rug for Rud in both detailed spellings, which read Ru-ud or Rudu, Cp. constituent signs in Br. 506 and 1068, wherein sign B. 481 reads du. Cp. Br. 10511, 3860 and 1068. And the great Bull sign for the Sun now reads Udu or Ud, a usual name for the Sun by other signs (as well as Uku or Ug).

3. Dara, the Deer sign, B. 113 = "king," M. 1867·

4. Ezu, B. 327; Br. 7591, 7609, and M. 5575, where it is defined as the name of many kinds of Plants and "Lord Ezu" is defined as "Grain and Blossom Son, the Lord . . . . Ezu" and as "Grain Ama-a, Lord Buzes" thus giving King Azag's titles of Ama and Bakus under variant dialectic spellings.)

The critical importance of this seal is that it gives the spelling of the name of Nimirrud by different signs for itsfirst two syllabic signs from those ordinarily used in spelling it in Mesopotamia, in order presumably to bring out more clearly the attributes of that divinity as "The Lofty One (Nim)", "The Swift Bringer (Ir)" and "The Increaser (Rud)".

I was led to discover the decipherment of the name Nimirrud in the complicated monogram in which the priest-king Pisha has here enshrined it, by observing that the latter personage, whose ordinary title in Mesopotamian records was "Devotee of Nimirrud" had written on this seal in ordinary Mesopotamian writing his name and title of Shepherd or "priest" as "The overlord Pisha the Shepherd of" and then the ordinary Mesopotamian-Sumerian writing stopped, and the rest was in realistic pictographs, where one expected to find the name Nimirrud.

Amongst these naturalistic pictographs an outstanding one between the duplicated Deer head was clearly the Sling sign, fully pictured, with its bag of stones and the edges of the mouth of the bag at the top, with the two strings attached to it, each ending in a ring or holder. The Sling sign has in Sumerian the phonetic value of Ir, which is a syllable of the name Nim-ir-rud. I then observed that in the fan-like strokes below this Sling sign and immediately above the Ash or "Lord" sign, attached to the left side of the top of the oblong bar or ish sign in the middle of the lowest line of writing, was the pictograph of a Fly, which has the Sumerian phonetic value of Nim and alongside it was the rud sign, written by the identical Sumerian sign in which the last syllable of this priest-king's name is habitually written in Mesopotamia (see Fig. 132). Here, then, were found the full Sumerian syllabic signs for the name Nim-ir-rud, and all were written in their due sequence on tbe seal from left to right.

The rest of the decipherment was then easy. The next following sign, the Deer sign duplicated, has in the Sumerian the meaning of "king" and duplicated it means "the king of kings". And the uppermost signs were clearly "The Lord of Plants" as are shown in the Decipherment Table, Fig. 140 and its foot-note.

Thus this seal inscription reads in the Sumerian writing and langnage, in its literal translation : "The Overlord Pisha, The Shepherd of Lord Nimirrud, The King of Kings, The Lord of Plants". And this designation is in literal agreement with this priest-king's ordinary title in Mesopotamian records as "The devotee of the Lord Nimirrod (Uruash-Nimirrud or Bacchus)".

This religious priestly practice of designating himself by the title of his patron saint or divinity is seen to be in series with that of the fourth Aryan or Sumerian king, the priest-king Udu of The Bowl, who is designated in the Kish and Isin Chronicles, not by his own personal name, but as "The devotee of Lord Sagg (Uru-Sagaga)" the latter being his great-grandfather, the first Aryan or Sumerian king, whom he had himself apparently deified, and to whom he dedicated The Sacred Stone Bowl or "Holy Grail". The 6th Gothic King Bak or Bakies also calls himself usually in his Mesopotamian inscriptions "The devotee of Lord Bakus" (Uru-ash-Bakus), and many other Sumerian priest-kings call themselves "The Devotee" of a particular saint or deity.