Tree Cult Research Articles

THE ISSUES OF MEDIEVAL RITUAL OAKS IN THE MIDDLE AND UPPER DNIEPER BASIN

In 2023 the abstracts of N. Khamayko, O. Pashkovsky, P. Goldin, M. Kubliya, and E. Yanish «Scientific studies of the cult “Oak of the Slavs» were published. The publication is focused on three pagan ritual oaks that were discovered in the Dnieper and Desna interfluve in 1909, 1975 and 1978/1979. The mandibles of pigs were embedded into these trees. The last two oaks, according to 14C indicators, are dated within the third quarter / late 7th — late 10th / mid-11th centuries. The main part of the mentioned publication is the results of laboratory archaeozoological research of animal remains from an oak trunk raised from the bottom of the Dnipro in 1975 conducted by employees of the Institute of Zoology of the National Academy of Sciences of Ukraine in 2020 and 2023. The researches have shown that the bones belong mainly to domestic or hybrid (semi-domestic/semi-wild) sows; the age of most animals is up to 3 years or more; the time of death of three animals falls on the second half of the annual cycle, and in two cases the period of death is determined by the winter season. According to most laboratory indicators, the bone remains of animals from the oak of 1975 were similar or identical to the corresponding indicators of the pig mandibles from the oaks of 1978/1979 maintained by the Institute of Zoology of the National Academy of Sciences of Ukraine in 1987. This proves the similarity between the analyzed specimens not only at the level of the main zoological and biological components. One can see the similarity or identity at the level of the content of the pagan ritual, during which the jaws of sows were inserted into tree trunks. The main indicators of archaeozoological and dendrological (regarding the oak in 1978/1979) research, as well as historical and ethnographic research, convince that the mentioned ritual trees are the realities of the calendar rituals of the autumn and winter seasons (in particular, perhaps, the rituals of productive magic) of local agrarians, and not the rituals of traveling merchants-wives, as was considered until recently. In the mentioned publication, the authors also touched upon the question of the ethnocultural attribution of the analyzed ritual oaks. Having based on a number of facts mainly of a general historical nature, in particular: 1) the appearance of the Vikings on the lands of the Lower Desna — the Middle Dnieper in the period of early Rus’; 2) the spread of the cult of trees and animals among pagan Scandinavians; 3) calibrated dating range of ritual oaks in 1975 and 1978/1979 within 776—938 years, i.e. largely within the Early Rus area; 4) change in the 10th century Slavic archaeological cultures of the Middle Dnieper region to the archaeological culture of Old Rus, they put in doubt (although not directly) the probable belonging of these trees to the local Slavs. However, this attempt lacks concrete and therefore convincing evidence of a historical, archaeological or historical-ethnographic nature. There is no reason to assume a significant influence of the Scandinavian newcomers on the spiritual sphere of the autochthons, especially on their calendar rituals of the agricultural cycle.

Temple Landscape: The Direct and the Latent Impact of Natural Environment upon Artificial Environs

Abstract The dynamics of an ancient religious centre lies in the combination of architecture with the geophysical relief and natural setting, namely the manner in which a temple befits its natural surroundings. Paintings and etchings/lithographs help us follow the transformation of hieratic settings in the course of centuries. An intriguing juxtaposition is that of tree cult to the practical role of timber in ancient worksites, as revealed through building accounts and classical authors. Turning to ritual symbolism, we see vegetation lending its forms to works of sculpture. Yet, most impressive is the infiltration of tree prototypes and floral patterns in architecture, affecting not only decorative styles and orders but also the morphology of structural elements. The article’s last section involves landscape restoration/re-creation attempted by the replanting of ancient species. This was based on either ancient literary and epigraphic sources or laboratory analyses, namely botanical and pollen research. The results of these methods, however, do not always converge.

Образ «особенного» дерева и его трансформации в пространстве южнокорейского телесериала

The article examines how the image of a tree forms and acts in a South Korean TV series. Formally being part of a shooting location, a tree often appears in scenes that add to it connotation; it is such scenes that become the object of my analysis. A short insight into the history of Korean culture outlines the features of the cult of trees and demonstrates the peculiarities existing in the perception of the image of a tree in literary works. Notable here are the tradition of worshipping tree spirits and trees as such; the connection of trees with the souls of the deceased; the mix of motifs of different origin (including Buddhist ones) in the image of a tree; the diversity and flexibility of its interpretations. Further, I address contemporary television series of various genres, mostly fantasy. Most of the examples are united by one particular tree, which, since 2005, has “starred” in more than twenty TV series. An analysis of the scenes in which this and other trees appear shows that we can speak of the serial image of a special tree. At the same time, some characteristics of a sacred tree appear quite regularly: for instance, the connection of trees with the theme of death, the interaction of characters with a tree or a tree spirit, and a tree acting as a protector. Interestingly, these and other motifs prove to be very convenient for recon- textualization. In addition, scenes involving a special tree appeal to the audience’s experience. The intertextual connections formed around the television image of a tree makes it possible to use it as an element of non-verbal communication with viewers.

TREE CULT IN THE MYTHOLOGY OF THE TURKIC AND SLAVIC PEOPLES

The article discusses the mythical nature of the tree cult, which is widespread in the mythology of the Turkic and Slavic peoples. The article comparatively shows that the tree, with its rich symbolism, acts as the beginning of life, parent, healer, protector, savior and other functions. Trees such as beech, fir, pine, oak, willow and others are considered sacred. The fact that the tree, preserving its original traces in myths, beliefs and trials, ancient rituals, the transformation of the tree into a symbol of eternity and youth, its function as a world (life) tree, has raised it to the level of a cult. The sacredness of oak, pine, fir in the Slavs, pine, maple, willow and other trees in the Turks, as well as a number of common mythological motives are related to these features.

SACRED TRIAD OF FIRE-MILK-TREE: RELIGIOUS AND MYTHOLOGICAL REPRESENTATIONS OF THE ALTAI-SAYAN TURKS

In modern conditions of globalization, the processes of transformation of traditional culture constitute the main content of ethno-cultural changes, which represent, on the one hand, the unification of ethnic cultures, and on the other, the preservation of traditional values. The consequence becomes the strengthening of ethnic identity and the actualization of traditional culture. The interest here is the stability of the religious-mythological picture of the world of the Altaians, Tuvans and Khakas under the conditions of transformation of traditional culture. Consideration of the religious and ritual culture of the Altai-Sayan Turks, which is a reflection of the traditional worldview, reveals a complex of ritual, everyday life, behavioral, ethical, ideological aspects. Sacralization of fire, milk and dairy products, ritual «feeding», worship and presentation of them as a talisman shows the ethno-cultural community of the Sayan-Altai Turks, which is a synthesis of archaic beliefs and shamanism. The cult of the trees is also based on archaic animistic representations. Along with the usual simple trees, there were special, sacred ancestral trees, shamanic and burkhanistic. Apparently, the cult of trees took place in the era of the tribal system. Totemic vision, developing, transforming under the influence of changes in the religious beliefs of the population, have been preserved in modern times as sacred trees.

Отражение культа дерева в традиционном мировоззрении тюрков Саяно-Алтая

Отражение культа дерева в традиционном мировоззрении тюрков Саяно-Алтая

«Именные деревья» (нимтуло писпу) в микротопонимии удмуртов

The names of certain trees in the local topography of the Udmurt Republic are discussed. The frequency of use of the names of the trees in the microtoponyms is revealed. The lexical-semantic types of microtoponymic names associating with everyday phenomena (activities of the inhabitants of a particular locus, events and experiences of certain people) or reflecting the links with the system of calendar and family rites are identified and analyzed. It is noted that “the names” of trees-characters as private manifestation of an archaic cult of trees marked the area, denoting sacred space of concrete calendar or family ritual, symbolized the centre of the Universe within a concrete locus. The authors give information that the villagers celebrated the coming of spring and the first out in the field ( гуджор , акашка ), summer peak ( гэршид / трочин¢ ) and summer end ( гэрбэр ) near such trees. The tree in the context of the rite also symbolized the natural stairs as one of the ways of ascension sacrifice to the gods. The tree marked the border of “alien” and “own” space: here one “met” relatives of groom, or “parted” (with a recruit). The recruiting rituals explicit mythological idea of a tree as the deputy of the human soul. The authors conclude that the most common for microtoponymy of Udmurt Republic are the names of the trees that retain echoes of pre-Christian religious beliefs associated with the notions of spirits - hosts of nature, most often about “the forest man” / “the forest owner” ( н ¢ улэсмурт ), gifts to him are usually presented under the fir tree ( њаз ¢ эг/с ¢ ийон ¢ н ¢ и ). The microtoponyms associated with the cult of ancestors are also of such frequency. The belief in the necessity of feeding the souls of the dead relatives, especially parents, are saved in the names of the trees that “took” a memorial sacrifice ( лы / куйан , йыр-пыд/с ¢ отон ). The microtoponyms given in the article are analyzed in the context of a mythological worldview and a broad typological correspondences with Slavic and other Finno-Ugric peoples.

Kul’tavyja drevy v BelarusiDie Kultbäume in Weissrußland

Trees represent a universal symbol in the mythological model of the world, a symbol that unites all spheres of the cosmos. Belorussians had a very extended tree cult, of which they tell legends even today. They were accustomed to offer gifts to the trees and to pray alongside them. They held oaks to be most sacred, particulary those that formed part of a sanctuary together with the spring and the cult s tone. These oaks have conserved their names through to the present: Old Oak, Three-edge Oak, Perun's Oak, Deweitis, Sacred Oak, etc. Pine and linden trees were also greatly favored. There also exist legends concerning pear trees, poplar trees, birch trees and willow trees.

TÜRK KÜLTÜRÜNDE AĞAÇ KÜLTÜ VE HAYAT AĞACI

Makale, Kult hakkinda kisa bir ozetin ardindan , gecmisten gunumuze kadar Turklerdeki Agac Kultu ve ozellikle Hayat Agaci kultu hakkinda spesifik bilgi ve ornekler icermektedir. Anahtar Kelime : Agac kultu, Hayat Agaci, Turklerde Agac Kultu Abstract The Cult of the tree can be seen inracesall over the world as seen in the Turk sand, in this article we will emphasizein particular the Tree of Life, first a brief description of the cult, then after giving brief examples of the cultin the world, especially the Turks, we will look Turkic tree cult of the cult mentality and life transition.This article the tree is the subject of interest. Keywords : Tree cult, Tree of life, Tree cult of Turkish

The Onion and the Mandrake: Plants in Yezidi Folk Beliefs

Abstract The non-dogmatic character of the Yezidi religion presupposes the presence of a heavy layer of so-called “primitive” religious elements, including plant worship. This paper focuses on plants having obvious sacred connotations in Yezidi beliefs, both on the level of the cult and marginal folk beliefs. There is no explicit tree cult in the Yezidism, or dendrolatry, despite the existence of a cultic complex connected with the so-called Dārā mirāzā or “The trees of Desire”. Still, there are representatives of the flora world that bear obvious cultic attribution, the most important of which are the onion and the mandrake. The mandrake has mystical fame and reverence not only among the Yezidis, but also among many other peoples of the region. This panacea for all diseases, widely used in folk medicine, is also considered an important element of the materia magica, primarily due to its aphrodisiac qualities. This paper will provide a comparative analysis of plant worship among the Yezidis and several other traditions of the Caucaso-Iranian region.

<b>Characterizing zinc use efficiency in varieties of Arabica coffee</b> - doi: 10.4025/actasciagron.v35i3.16322

Among micronutrients, zinc (Zn) is important for coffee tree cult ivation, especially in the clayey acid soils of Brazil’s southeast region, where coffee production is an important activity. This study aimed to evaluate the Zn use efficiency of coffee tree varieties using two zinc concentrations. Seedlings of 11 varieties of coffee trees were grown in a greenhouse in nutrient solution containing either 0.0 or 6.0 µmol L -1 of Zn. After eight months, we evaluated the total biomass production, leaf biomass production, concentration of Zn in the plant organs, absorption efficiency, and Zn use efficiency. All characteristics were affected by the Zn concentration. The biomass production of apical leaves was most affected by the Zn treatments, with high variability for the studied varieties. The ‘IPR-103’ variety had the highest Zn use efficiency, and the ‘San Ramon’ and ‘San Bernardo’ varieties had the lowest Zn use efficiency. The ‘Rubi’ variety had a high and low Zn use efficiency when grown at 0.0 and 6.0 µmol L -1 of zinc, respectively. The ‘Oeiras’ variety had a low Zn use efficiency when cultivated at 6.0 µmol L -1 of zinc. The other varieties studied were moderately efficient in their use of zinc.

The Indo-Mediterranean Caduceus and the Worship of the Tree, the Serpent, and the Mother Goddess in the South of India

While the cult of trees is widespread in India, it is only in the south of India and especially in Tamil Nadu that the visitor frequently sees the pipal tree, symbolically considered male, planted together with a neem tree so that the two will grow together, their trunks and branches intertwined as one. At the bottom of these trees are usually placed several reliefs of intertwined serpents, an image very similar to that of Hermes/Mercury's caduceus. It is also a common practice in Tamil Nadu to place at the bottom of an abandoned termite hill milk, eggs, and bananas to honor the serpent dwelling inside. These puttu or termite hills are sometimes transformed into little stone temples, and a sculpture of a goddess called “Puttu Amman” is placed on top of it. This article will attempt to explain the meaning of this popular cult and its possible connections with ancient mediterranean civilizations.

Traces of the Pear-tree Cult in the Caucasus

Tree cult of the Turks has been practised for centuries, but cult under fruit trees like pear-tree has not been noticed. In this article traces of the pear-tree cult in the Caucasus is outlined. The Karachay-Balkar Turks living in the Caucasus denote pear with the word kertme, while it is not so in the majority of Turkic languages. This word was borrowed by Hungarians most probably around the Kuban river north to the Caucasus before the conquest of the Carpathian Basin, their later homeland. Hungarians might also have acquired the worship of the pear-tree that time and in that area, because already in the first written sources (in the form of family- and place names) it is well documented. Hints of the pear cult can also be seen in the children's songs in connection with the 'pear-tree'. We can state that the pear-tree cult was known in the Kuban region before 680-700 A.D., for the Hungarians left for Etelköz in those years and did not return there ever after.

The Goddesses of the Egyptian Tree Cult

NEITHER in prehistoric Egypt nor at any time since has the practice of forestry been conducted in the Nile Valley, and there has always been a lack of wood for the building of houses, ships, and the like. With regard to garden culture, however, the situation was quite different, for the Egyptians exercised remarkable talent in arranging their houses, temples, and tombs in the midst of gardens. This impression is clearly gained from pictures on the walls of tombs where, for example, one sees representations of gardens around the Pharaoh's palace2 or estates of wealthy nobles with their groves of trees and their lakes or pools teeming with fish and gay with lotus blossoms.3 Investigation of the Egyptian attitude toward sacred trees reveals the fact that, in contrast to the animal cults, tree cults in the historical period began with purely local cults which at an early time became connected with nonlocal deities as their forms or attributes. Most plants other than trees played an important part only in magic, medicine, and folklore.

The tree cult in the Zimbawe culture

The tree cult in the Zimbawe culture