World tree - Knowledge

1038: 4449: 4489: 1293: 1924: 1642:, deity Samrau is described as a celestial being married to female deities of the Sun and the Moon. He is also "The King of the Birds" and is opposed by the "dark forces" of the universe, which live in the underworld. A similarly named creature, the bird Samrigush, appears in Bashkir folktales living atop the tallest tree in the world and its enemy is a snake named Azhdakha. After the human hero kills the serpent Azhdakha, the grateful Samrigush agrees to carry him back to the world of light. 1815:). The hero journeys alone to the underworld (or a subterranean realm) to rescue three princesses. He leads them to a rope that will take them to the surface and, when the hero tries to climb up the rope, his companions cut it and the hero is stranded in the underworld. In his wanderings, he comes across a tree, on its top a nest of eggs from an eagle, a griffin or a mythical bird. The hero protects the nest from a snake enemy that slithers from the roots of the tree. 1910: 944: 27: 211:, that is, a centre or axis of the world. It is also located at the center of the world and represents order and harmony of the cosmos. According to Loreta Senkute, each part of the tree corresponds to one of the three spheres of the world (treetops - heavens; trunk - middle world or earth; roots - underworld) and is also associated with a classical element (top part - 907:, the World Tree is "a powerful tree with widespread branches and strong roots, reaching deep into the earth". The recurrent imagery is also present in Lithuanian myth: on the treetops, the luminaries and eagles, and further down, amidst its roots, the dwelling place of snakes and reptiles. The World Tree of Lithuanian tradition was sometimes identified as an oak or a 935:, or even replaced by a wooden pole. According to Ludvigs Adamovičs's book on Latvian folk belief, ancient Latvian mythology attested the existence of a Sun Tree as an expression of the World Tree, often described as "a birch tree with three leaves or forked branches where the Sun, the Moon, God, Laima, Auseklis (the morning star), or the daughter of the Sun rest". 4719:

Shamans, and Other Worlds ; Dybo, A. V. The World Tree: Data from Siberian Languages ; Bulgakova, T. D. The "World Tree" in the Shamanic Image of the World among the Nanai ; Burykin, A. A. The "Shamanic Theater" and Its Attributes ; Balalaeva, O. E., and N. V. Pluzhnikov. Response to Commenters: Thinking about the Use of Discussions (One of the Keys) ".

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and share their meat with each other, until the eagle's hatchlings are born and the eagle decides to eat the snake's young ones. In revenge, the snake alerts god Shamash, who agrees to let the snake punish the eagle for the perceived affront. Later, Shamash takes pity on the bird's condition and sets

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Researcher Galina Popova emphasizes that the motif of the world tree offers a binary opposition between two different realms (the Upper Realm and the Underworld), and Aal Luuk Mas functions as a link between both. A spirit or goddess of the earth, named Aan Alahchin Hotun, is also said to inhabit or

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epic narratives. Furthermore, this sacred tree is described to "connect the three worlds (Upper, Middle and Lower)", the branches to the sky and the roots to the underworld. Further studies show that this sacred tree also shows many alternate names and descriptions in different regional traditions.

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Kenya. In the agikuyu community, the "mūgumo" tree is held sacred and it is a taboo to even fetch firewood from it. In the past, the tree served as a altar to offer sacrifices as well as being a place of prayer. If a mùgumo tree falls, it is believed to be an end of an era for a "god"/dynasty and a

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The World Tree has also been compared to a World Pillar that appears in other traditions and functions as separator between the earth and the skies, upholding the latter. Another representation akin to the World Tree is a separate World Mountain. However, in some stories, the world tree is located

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A common theme in most indigenous cultures of the Americas is a concept of directionality (the horizontal and vertical planes), with the vertical dimension often being represented by a world tree. Some scholars have argued that the religious importance of the horizontal and vertical dimensions in

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Balalaeva, O.; Pluzhnikov, N.; Funk, D.; Batyanova, E.; Dybo, A.; Bulgakova, T.; Burykin, A. (June 2019). "The Myth of the World Tree in the Shamanism of Siberian Peoples. Comments: Funk, D. A. In Search of the World Tree: Some Thoughts on What, Where, and How We Search ; Batyanova, E. P. Trees,

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Serbian scholarship recalls a Serbian mythical story about three brothers, named Ноћило, Поноћило и Зорило ("Noćilo, Ponoćilo and Zorilo") and their mission to rescue the king's daughters. Zorilo goes down the cave, rescues three princesses and with a whip changes their palaces into apples. When

1591:, deity of the underworld, tries to slither up the tree to steal an egg from the nest. In another, the tree holds two gold cuckoos at the topmost branches and two golden eagles just below. At the roots there are two dogs that guard the passage between the underworld and the world of the living. 493:

cultures may derive from the human body and the position it occupies in the world as it perceives the surrounding living world. Many Indigenous cultures of the Americas have similar cosmologies regarding the directionality and the world tree, however the type of tree representing the world tree

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A conflict between a serpentine creature and a giant bird (an eagle) occurs in Eurasian mythologies: a hero kills the serpent that menaces a nest of little birds, and their mother repays the favor - a motif comparativist Julien d'Huy dates to the Paleolithic. A parallel story is attested in the

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An early 20th-century report on Altaian shamanism by researcher Karunovskaia describes a shamanistic journey, information provided by one Kondratii Tanashev (or Merej Tanas). However, A. A. Znamenski believes this material is not universal to all Altaian peoples, but pertains to the specific

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The imagery of the World Tree is sometimes associated with conferring immortality, either by a fruit that grows on it or by a springsource located nearby. As George Lechler also pointed out, in some descriptions this "water of life" may also flow from the roots of the tree.

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of the king's prized tree. This incident occurs as an alternative opening to tale type ATU 301, in a group of tales formerly classified as AaTh 301A, and as the opening episode in most variants of tale type ATU 550, "Bird, Horse and Princess" (otherwise known as

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Its branches are said to reach the skies and its roots to connect the human or earthly world with an underworld or subterranean realm. Because of this, the tree was worshipped as a mediator between Heavens and Earth. On the treetops are located the luminaries

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Ukrainian scholarship points to the existence of the motif in "archaic wintertime songs and carols": their texts attest a tree at the center of the world and two or three falcons or pigeons sat on its top, ready to dive in and fetch mud to create land (the

1782:, wherein the world is created through "a primordial tree and a termite mound". As a continuation of the same tale, the animals wanted to eat the fruits of this Tree of Life, but humans intended to defend it. This led to a war between animals and humans. 197:

mythologies share the motif of the "world tree", "cosmic tree", or "Eagle and Serpent Tree". More specifically, it shows up in "Haitian, Finnish, Lithuanian, Hungarian, Indian, Chinese, Japanese, Norse, Siberian and northern Asian Shamanic folklore".

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Scholarship recognizes that Baltic beliefs about a World Tree, located at the central part of the Earth, follow a tripartite division of the cosmos (underworld, earth, sky), each part corresponding to a part of the tree (root, trunk, branches).

231:) and heavenly bodies, along with an eagle's nest; several species of birds perch among its branches; humans and animals of every kind live under its branches, and near the root is the dwelling place of snakes and every sort of reptiles. 378:

contains one of the most studied examples of the world tree in architectural motifs of all Mayan ruins. World trees embodied the four cardinal directions, which represented also the fourfold nature of a central world tree, a symbolic

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While comparing Balkanic variants of the tale type ATU 301, researcher Milena Benovska-Sabkova noticed that the conflict between the snake and the eagle (bird) on the tree "was very close to the classical imagery of the World Tree".

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and corresponds to "the most typical representation of the world tree in India", upon whose branches the celestial bodies rest. Likewise, the Kalpavriksha is also equated with a fig tree and said to possess wish-granting abilities.

4463: 1664: 844:. Most of the images of the world tree are preserved on ancient ornaments. Often on the Baltic and Slavic patterns there was an image of an inverted tree, "growing with its roots up, and branches going into the ground". 2654:"Magdalenians and Snowy Owls ; bones recovered at the grotte de Bourrouilla (Arancou, Pyrénées Atlantiques)/Les Magdaléniens et la chouette harfang : la Grotte de Bourrouilla, Arancou (Pyrénées Atlantiques)" 1706:

poems, near the root of the tree a snake named Abyrga dwells. He also reported a "Central Asian" narrative about the fight between the snake Abyrga and a bird named Garide - which he identified as a version of Indian

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worldview of Tanashev's Tangdy clan. Regardless, the material showed a belief in a tripartite division of the world in sky (heavenly sphere), middle world and underworld; in the central part of the world, a mountain (

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Scholarship points out the presence of the motif in Central Asian and North Eurasian epic tradition: a world tree named Bai-Terek in Altai and Kyrgyz epics; a "sacred tree with nine branches" in the Buryat epic.

903:) is widespread in Lithuanian folk painting, and is frequently found carved into household furniture such as cupboards, towel holders, and laundry beaters. According to Lithuanian scholars Prane Dunduliene and 1820: 442:. However, scholarship suggests that this worship derives from some form of cultural interaction between "pre-Hispanic iconography and practices" and European traditions brought by the Hispanic colonization. 238:

seems to be the most frequent bird, fulfilling the role of a creator or weather deity. Its antipode is a snake or serpentine creature that crawls between the tree roots, being a "symbol of the underworld".

4452:" . In: СРПСКИ ЈЕЗИК, КЊИЖЕВНОСТ, УМЕТНОСТ. Зборник радова са VI међународног научног скупа одржаног на Филолошко-уметничком факултету у Крагујевцу (28–29. X 2011). Књига II: БОГ. Крагујевац, 2012. p. 231. 667:. In the same passage of Valerius Flaccus' work, King Aeetes prays to Ares for a sign and suddenly a "serpent gliding from the Caucasus mountains" appears and coils around the grove as to protect it. 770:

go to Yggdrasil daily to hold their courts. The branches of Yggdrasil extend far into the heavens, and the tree is supported by three roots that extend far away into other locations: one to the well

1658:. Likewise, in Kazakh folktales, it is also the hero's carrier out of the underworld, after he defeats a dragon named Aydakhara or Aydarhana. In the same vein, Kazakh literary critic and folklorist 1583:". Like the mythological description, each part of tree (top, trunk and root) corresponds to the three layers of reality: heavenly, earthly and underground. In one description, it is considered the 1803:, type ATU 301, "The Three Stolen Princesses", and former subtypes AaTh 301A, "Quest for a Vanished Princess" (or "Three Underground Kingdoms") and AaTh 301B, "The Strong Man and His Companions" ( 3201:

Goshchytska, Tеtyana (21 June 2019). "The tree symbol in world mythologies and the mythology of the world tree (іllustrated by the example of the ukrainian Carpathians traditional culture)".

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records two types of world tree in Estonian runic songs, with similar characteristics of being an oak and having a bird at the top, a snake at the roots and the stars amongst its branches.

468:. It is supposed that Mesoamerican sites and ceremonial centers frequently had actual trees planted at each of the four cardinal directions, representing the quadripartite concept. 1847:

According to scholarship, Hungarian scholar János Berze Nágy also associated the imagery of the World Tree with fairy tales wherein a mysterious thief comes at night to steal the

962:. In their proposed reconstruction, the Snake lives under the World Tree, sleeping on black wool. They surmise this snake on black wool is a reference to a cattle god, known in 471:

World trees are frequently depicted with birds in their branches, and their roots extending into earth or water (sometimes atop a "water-monster", symbolic of the underworld).

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Mesopotamia in the Ancient World: Impact, Continuities, Parallels. Proceedings of the Seventh Symposium of the Melammu Project Held in Obergurgl, Austria, November 4–8, 2013

1682:) is located. Upon this mountain there is "a navel of the earth and water ... which also serves as the root of the 'wonderful tree with golden branches and wide leaves' ( 1129:, the color of the tree is like the Sun, its fruit is like clusters of white grapes and its branches are beautiful. The tree will provide life for the innocent during the 2892:. Translated by Mozley, J H. Loeb Classical Library Volume 286. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1928. Book V. Lines 241 and 253ff. 286:

worldview. Also, according to him, "the giant bird ... hatches shamans in the branches of the World Tree". Likewise, Roald Knutsen indicates the presence of the motif in

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Gogiashvili, Elene (2009). ფრინველისა და გველის ბრძოლის მითოლოგემა უძველეს გრაფიკულ გამოსახულებასა და ზეპირსიტყვიერებაში . In: სჯანი nr. 10, pp. 146-156. (in Georgian)

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described that the Samruk bird travels between the three spheres of the universe, nests atop the "cosmic tree" (bәyterek) and helps the hero out of the underworld.

2877:. Translated by Mozley, J H. Loeb Classical Library Volume 286. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1928. Book V. Lines 228ff. 1492:

The imagery of the world tree, its roots burrowing underground, its branches reaching upward, the luminaries in its branches is also present in the mythology of

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rather than the ceiba that is the world tree; however the idea of cosmic directions combined with a concept of a tree uniting the directional planes is similar.

4587: 4566: 317:) are revered as mediators between worlds and also connected to the imagery of the world tree. Another line of scholarship points to a "recurring theme" of the 4569:". In: Lisiecki, Marcin; Milne, Louise S.; Yanchevskaya, Nataliya. Power and Speech: Mythology of the Social and the Sacred. Toruń: EIKON, 2016. pp. 257-297. 1125:, which is outside the circuit of the Sun and Moon in the luxuriant Earth. Its height is so great it reaches Heaven. Its leaves are described as resembling 3126:

Eckert, Rainer (January 1998). "On the Cult of the Snake in Ancient Baltic and Slavic Tradition (based on language material from the Latvian folksongs)".

955:, the draconic or serpentine character furrows near a body of water, and the bird that lives on the treetop could be an eagle, a falcon or a nightingale. 4590:". In: Lisiecki, Marcin; Milne, Louise S.; Yanchevskaya, Nataliya. Power and Speech: Mythology of the Social and the Sacred. Toruń: EIKON, 2016. p. 184. 530:(famous for the cultic worship of Zeus and the oak) was said by later tradition to have its roots furrow so deep as to reach the confines of Tartarus. 1458:, the world tree connects different realities (underworld, this world, upper world) together. In their mythology the world tree is also the symbol of 1659: 1451:

peoples. As per Diószegi's research, the "bird-peaked" tree holds the sun and the moon, and the underworld is "a land of snakes, lizards and frogs".

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also attests a rivalry between mythical bird Paskunji, which lives in the underworld on the top of a tree, and a snake that menaces its nestlings.

553:), and from their marriage sprouts an oak tree. This oak tree connects the heavens above and its roots grew into the Earth, to reach the depths of 4129: 3433: 1993:) indicated that the oak was considered a sacred tree to pre-Christian Baltic religion, including being a tree associated to thunder god Perkunas. 1037: 1411:

tree. The tree is depicted alongside a water source (river, temple tank, sea). The tree may also appear rooted on Earth or reaching the realm of

1890:(both classified as ATU 400, "The Man on a Quest for the Lost Wife"). This second type of opening episode was identified by Romanian folklorist 340:

Mircea Eliade proposed that the typical imagery of the world tree (bird at the top, snake at the root) "is presumably of Oriental origin".

3332: 3095:"The Image of the Real World and the World Beyond in the Slovene Folk TraditionPodoba sveta in onstranstva v slovenskem ljudskem izročilu" 1243:

to her garden in the City of Uruk, for she intends to use its wood to carve a throne. However, a snake "with no charm", a ghostly figure (

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Professor Amar Annus states that, although the motif seems to originate much earlier, its first attestation in world culture occurred in

4363:. Edited by Mirjana Detelić and Lidija Delić. Belgrade: Institute for Balkan Studies/Serbian Academy of Sciences and Arts. 2015. p. 67. 1587:. It holds at the top "a nest of a double-headed eagle that watches over the different parts of the world" and, in the form of a snake, 557:. This oak tree is considered by scholarship to symbolize a cosmic tree, uniting three spheres: underworld, terrestrial and celestial. 2029:. Lucien van Beek, Alwin Kloekhorst, Guus Kroonen, Michaël Peyrot, Tijmen Pronk, Michile de Vaan. Ann Arbor: Beech Stave Press. 2018. 1819:

Zorilo is ready to go up, his brothers abandon him in the cave, but he escapes with the help of a bird. Serbian scholar Pavle Sofric (

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depends on the surrounding environment. For many Indigenous American peoples located in more temperate regions for example, it is the

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Depictions of world trees, both in their directional and central aspects, are found in the art and traditions of cultures such as the

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Likewise, Roald Knutsen indicates a possible origin of the motif in Central Asia and later diffusion into other regions and cultures.

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Researcher Kristen Pearson mentions Northern Eurasian and Central Asian traditions wherein the World Tree is also associated with the

3599:. Edited by Gary Beckman, Richard H. Beal and Gregory McMahon. University Park, US: Penn State University Press, 2003. pp. 284-285. 1865:

argued for parallels of certain motifs of these fairy tales (the night watch of the heroes, the golden apples, the avian thief) to

278: 4450:БОГ КОЈИ ОДУСТАЈЕ (Илија Вукићевић Прича о селу Врачима и Сими Ступици и Радоје Домановић Краљевић Марко по други пут међу Србима) 959: 931:) was one of the most important beliefs, also associated with the birth of the world. Sometimes it was identified as an oak or a 4533:. Folklore Fellows Communications (FFC) n. 284. Helsinki: Suomalainen Tiedeakatemia-Academia Scientiarum Fennica, 2004. p. 177. 4308: 1886: 1233: 1058: 4531:

The types of International Folktales. A Classification and Bibliography, Based on the System of Antti Aarne and Stith Thompson

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Valk, Jonathan (2021). "The Eagle and the Snake, or Anzû and bašmu? Another Mythological Dimension in the Epic of Etana".

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is a tree whose vivacity ensures continued life in the universe, and grants immortality to "all who eat from it". In the

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as the mediator to the upper realm, and its counterpart, the snake, as the mediator to the lower regions of the cosmos.

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often include abstract illustrations of world trees that represent the living, interconnected nature of the cosmos. In

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Winitzer, Abraham (2013). "Etana in Eden: New Light on the Mesopotamian and Biblical Tales in Their Semitic Context".

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Shulman, David (1 January 1979). "Murukan, the mango and Ekāmbareśvara-Śiva: Fragments of a Tamil creation myth?".

435:('first tree of the world'), was reported by 17th-century priest Andrés de Avendaño to have been worshipped by the 3562:. Heinrich Otten, Ekrem Akurgal, Hayri Ertem, Aygül Süel (eds.). Ankara: TÜRK TARlH KURUMU BASIMEVl, 1992. p. 496. 2446:

Tolley, Clive (2013). "What is a 'World Tree', and Should We Expect to Find One Growing in Anglo-Saxon England?".

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dwell), or in an inverted position, rooted in the Heavens. Like other accounts, this tree may also function as an

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Annus, Amar (2009). "Review Article. The Folk-Tales of Iraq and the Literary Traditions of Ancient Mesopotamia".

1443:. According to Mihály Hoppál, Hungarian scholar Vilmos Diószegi located some motifs related to the world tree in 1276:

hero Etana to release it from its punishment. Later versions of the story associate the eagle with mythical bird

4175: 4110: 4821: 4416:Мeдан, Маја Ј. (2017). "'Од немила до недрага' Милана Дединца: есејизација лирске прозе или лиризација есеја". 3309: 2317:

Annus, Amar & Sarv, Mari. "The Ball Game Motif in the Gilgamesh Tradition and International Folklore". In:

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A bird perches atop its foliage, "often .... a winged mythical creature" that represents a heavenly realm. The

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Bauks, Michaela (6 May 2012). "Sacred Trees in the Garden of Eden and Their Ancient Near Eastern Precursors".

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cultures, the concept of "world trees" is a prevalent motif in Mesoamerican cosmologies and iconography. The

1770:"): one sun stays on the top branch to wait its turn, while the other nine suns rest on the lower branches. 3484:"Religious Beliefs of the Caucasian Society of the Early Iron Age (According to Archaeological Evidence)". 2843: 1255:-bird make their residence on the tree, until Gilgamesh kills the serpent and the other residents escape. 428:, whose skin evokes the tree's spiny trunk. These depictions could also show birds perched atop the trees. 4826: 2617:

Balzer, Marjorie Mandelstam (1996). "Flights of the Sacred: Symbolism and Theory in Siberian Shamanism".

1271:), the snake on its roots, the eagle on its foliage. At a certain point, both animals swear before deity 1267:, there is a narrative sequence about a snake and an eagle that live on opposite sides of a poplar tree ( 371: 20: 534: 4740: 4721: 4691:

The Gods and Symbols of Ancient Mexico and the Maya: An Illustrated Dictionary of Mesoamerican Religion

3183: 2058: 1800: 1211:: a snake encircles the base of a tree, an eagle perches atop it, and a bee occupies its middle, which 1118: 462: 1786:

ritual should be done by elders to cleanse the area and the community because it might be a bad omen.

4831: 3839:"El abedul de hojas doradas: representaciones y funciones del " Axis Mundi" en el folclore finougrio" 2653: 2386: 973:

Further studies show that the usual tree that appears in Slavic folklore is an oak: for instance, in

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Scholars Ivanov and Toporov offered a reconstructed Slavic variant of the Indo-European myth about a

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his drum and also help him travel from one world to another. According to scholar Aado Lintrop, the

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The third revision of the Aarne-Thompson classification system, made in 2004 by German folklorist

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is slotted into the role of the giant bird whose nest is menaced by a "snake-like water monster".

4418:Есеј, есејисти и есејизација у српској књижевности ; Форме приповедања у српској књижевности 1938: 1733: 1301: 1062: 1046: 660: 409: 357: 261: 4779: 4707:

Roys, Ralph L., The Book of Chilam Balam of Chumayel. Norman: University of Oklahoma Press 1967.

4517: 3340: 2939: 2914: 2481:"Première reconstruction statistique d'un rituel paléolithique : autour du motif du dragon" 2224: 1766:(possibly a mulberry tree). The ten suns alternate during the day, each carried by a crow (the " 1171:. The date palm takes on masculine symbolism, while the wellspring takes on feminine symbolism. 3376: 1402: 1136: 817: 446: 51: 3838: 3725: 3693: 3299: 2824: 2797: 1477:

Scholar Aado Lintrop also noted the resemblance between an account of the World Tree from the

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The Role of "Apple" in the Indo-European Mythological Tradition and in Neighboring Traditions

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The Role of "Apple" in the Indo-European Mythological Tradition and in Neighboring Traditions

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Straižys, Vytautas; Klimka, Libertas (February 1997). "The Cosmology of the Ancient Balts".

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According to scholarship, the prevalent animal at the top of the tree in the Olonkho is the

4846: 4841: 4836: 4043: 4026: 3710: 2780: 2687: 1960: 450: 4008: 2387:"Le motif du passage. La sémiotique de l'impact culturel pré-indoeuropéen et indoeuropéen" 1876:. The avian thief may also be a princess cursed into bird form, such as in Hungarian tale 8: 1493: 1229: 896: 877: 870: 703: 80: 4194: 4027:"К семиотической интерпретации мифологического образа древа Аал Луук мас в эпосе олонхо" 1823:), in his book about Serbian folkmyths about trees, noted that the tree of the tale, an 1650:

Scholarship points to the existence of a bird named Samurik (Samruk) that, according to

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The central world tree has also been interpreted as a representation of the band of the

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connecting the planes of the Underworld and the sky with that of the terrestrial world.

364: 124: 96: 3066:Ķencis, Toms (20 September 2011). "The Latvian Mythological Space in Scholarly Time". 2523: 2003: 1292: 1101:

reaches into the treasury and takes out the first soul that comes into his hand. Then

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Levin, Isidor (January 1966). "Etana. Die keilschriftlichen Belege einer Erzählung".

4364: 4339: 4313: 4290: 4269: 4229: 4052: 3991: 3946: 3810: 3666: 3658: 3630: 3597:

Hittite Studies in Honor of Harry A. Hoffner Jr. on the Occasion of His 65th Birthday

3531: 3518: 3497: 3449: 3439: 3414: 3404: 3305: 3284: 3240: 3222: 3165: 3147: 3046: 3025: 3003: 2965: 2935: 2910: 2564: 2503: 2459: 2371: 2322: 2261: 2220: 2195: 2116: 2040: 2030: 1955: 1866: 1805: 1767: 1455: 1308: 920: 837: 727: 619: 389: 166: 136: 62:, thereby connecting the heavens, the terrestrial world, and, through its roots, the 47: 4800: 4548:. New York University Press for the College Art Association of America. 1969. p. 8. 4069:ПОПОВА, Г. С. (2019). "ДРЕВО МИРА ААЛ ЛУУК МАС В СОВРЕМЕННОЙ КУЛЬТУРЕ ЯКУТОВ САХА". 1736:. This link is used to establish a connection between Siberian peoples and those of 1167:). The date palm and wellspring are often mentioned together as heavenly symbols in 883:'middle', operated a semantic shift from "middle" possibly due to the belief of the 4749: 4726: 4421: 4390: 4221: 4070: 4038: 3979: 3965:"Turkic etymological background of the English bird name terek ' Tringa cinereus '" 3932: 3894: 3689: 3654: 3626: 3600: 3576: 3526: 3489: 3366: 3270: 3210: 3135: 3106: 3075: 2991: 2743: 2668: 2626: 2597: 2556: 2451: 2401: 2357: 2295: 2249: 2162: 2086: 1828: 1471: 1379: 1346: 1248: 1158: 1148: 1078: 963: 924: 863: 859: 829: 759: 692: 582: 287: 148: 140: 104: 88: 4255:. The Mythology of All Races Vol. 4. Boston: Marshall Jones Company. 1927. p. 357. 4074: 3964: 3762:

Lechler, George (1937). "The Tree of Life in Indo-European and Islamic Cultures".

3370: 2630: 2419:

Lechler, George (1937). "The Tree of Life in Indo-European and Islamic Cultures".

801: 4669: 4646: 3921:"Mythological Image in Olonkho of the North-Eastern Yakut Tradition: Sacred Tree" 3396: 2300: 2283: 1915: 1879: 1854: 1703: 1686:)". Like the iconic imagery, the tree branches out to reach the heavenly sphere. 1157:) symbolizes the cosmic tree and is often associated with the cosmic wellspring ( 1070: 833: 739: 719: 676: 570: 181: 170: 132: 114: 4730: 4425: 4225: 3555: 2982:

Kalygin, Victor (30 January 2003). "Some archaic elements of Celtic cosmology".

1923: 1702:

people about a dragon that lies in the sea, at the foot of a Zambu tree. In the

1237: 510:, one tree species was considered the World Tree in some cosmogonical accounts. 412:. Among the Maya, the central world tree was conceived as, or represented by, a 4782:). Suomalainen Tiedeakatemia, Helsinki, 1922 (Auch: Edition Amalia, Bern 1996, 4753: 3899: 3882: 2253: 2027:

Farnah : Indo-Iranian and Indo-European studies in honor of Sasha Lubotsky

1725: 1521: 1407: 1212: 1168: 1082: 1066: 1050: 974: 809: 711: 608: 4130:"Образы мифических животных в русской, башкирской и китайской лингвокультурах" 3604: 3580: 3556:

Parts of Trees in Hittite According to a Medical Incantation Text (KUB 43, 62)

3493: 3453: 3418: 3139: 2748: 2731: 2688:

Chasing the Shaman's Steed: The Horse in Myth from Central Asia to Scandinavia

2560: 2044: 1085:

there is a tree of life or the "tree of souls" that blossoms and produces new

779: 771: 4810: 4639:

The Spell of the Sensuous: Perception and Language in a More-Than-Human World

4329: 3937: 3920: 3523:

Bulletin de l'Académie Belge pour l'Étude des Langues Anciennes et Orientales

2167: 2150: 2120: 2090: 1965: 1459: 684: 630: 481: 454: 273: 4420:. Научни састанак слависта у Вукове дане. Vol. 46/2. pp. 185–194. 4394: 4195:"Iranian Folk Motifs And Religious Images In Kazakh Literature And Folklore" 3983: 3823:

M. Hoppál. "Shamanism and the Belief System of the Ancient Hungarians". In:

3740: 3705: 3560:

Hittite and Other Anatolian and Near Eastern Studies in Honour of Sedat Alp

3038: 2927: 2902: 2187: 2108: 3362: 3214: 2602: 2585: 2321:. Münster: Ugarit-Verlag - Buch- und Medienhandel GmbH. 2015. pp. 289-290. 2212: 2006:, subsumed both subtypes AaTh 301A and AaTh 301B into the new type ATU 301. 1970: 1929: 1848: 1759: 1695: 1602: 1501: 1371: 1362:

is another remedial tree; it retains all herbal seeds and destroys sorrow.

1042: 1022: 1010: 798: 600: 578: 458: 439: 424:

of Chumayel. The trunk of the tree could also be represented by an upright

421: 329: 306: 67: 3259:"Representations of the World Tree in traditional culture of Don Cossacks" 3111: 3094: 2672: 2489:

http://nouvellemythologiecomparee.hautetfort.com/archive/2016/03/18/julien

2405: 2346:"The Honey-Eating Birds and the Tree of Life: Notes on Ṛgveda 1.164.20-22" 2188:

Varuna "Rigvedoje" ir dievo įvaizdžio sąsajos su velniu baltų mitologijoje

790: 4216:

Znamenski, Andrei A. (2003). "Siberian Shamanism in Soviet Imagination".

3184:"The Image of the World Tree in the Aspect of Russian Linguistic Culture" 3079: 2995: 1895: 1448: 1399: 1130: 1002: 967: 813: 752:, compiled in the 13th century from earlier traditional sources, and the 748: 635: 519: 445:

Directional world trees are also associated with the four Yearbearers in

436: 367: 3802: 3775: 2432: 804:. Scholarly theories have been proposed about the etymology of the name 4621: 4505: 1891: 1638: 1436: 1387: 1349: 1328: 1215:

considers to be a version of the "world tree" or "tree of life" motif.

1114: 908: 775: 754: 700: 596: 592: 381: 207: 63: 35: 4774:(= Suomalaisen Tiedeakatemian toimituksia. Sarja B = Series B, 16, 3, 2928:

Kai kurie mitinės pasaulėkūros aspektai lietuvių tradicinėje kultūroje

2638: 943: 58:. The world tree is represented as a colossal tree which supports the 4767: 3275: 3258: 2284:"Names in Estonian Folk Astronomy - from 'Bird's Way' to 'Milky Way'" 1945: 1869: 1832: 1799:

The imagery of the World Tree appears in a specific tale type of the

1463: 1375: 1337: 1187:, that lives in the (abyssal) waters that circundate the World Tree. 1144: 1140: 1105:, the Angel of Conception, watches over the embryo until it is born. 794: 743: 726:

at Rome, was considered as a descendant of the very tree under which

475: 283: 175: 109: 2362: 2345: 988:, on top of a stone. Another description shows that legendary birds 290:. Representations of the world tree are reported to be portrayed in 2952: 2950: 2948: 1942:, TV-series which takes place at a location called the "World Tree" 1909: 1824: 1779: 1633: 1513: 1432: 1122: 1009:

The imagery of the world tree also appears in folk medicine of the

993: 723: 623: 554: 408:, and others, dating to at least the Mid/Late Formative periods of 375: 119: 4289:. ABC-Clio. 2005. pp. 32, 66, 91, 95, 117-118, 212, 215-216, 231. 4153:"Отражение мифологических воззрений в башкирской волшебной сказке" 1762:

gives birth to ten suns. Each of the suns rests upon a tree named

1281: 3857:"The Tree Of Life In Turkic Communities With Its Current Effects" 3026:

Cosmology of the Ancient Balts - 3. The concept of the World-Tree

1699: 1651: 1611: 1580: 1517: 1482: 1440: 1353: 1312: 1272: 1179:

Armenian professor Hrach Martirosyan argues for the presence, in

1126: 1098: 640: 490: 194: 4717: 4338:. Second Edition. Volume I: Parts I-II. ABC-Clio. 2010. p. 273. 3468:

Armenian Andndayin ōj and Vedic Áhi- Budhnyà- "Abyssal Serpent""

3401:

The Mandaean gnostic religion: worship practice and deep thought

2945: 2725: 2723: 2721: 1416: 1277: 1252: 767: 2313: 2311: 1750: 1748:

In Chinese mythology, a manifestation of the world tree is the

1708: 1497: 1478: 1412: 1297: 1244: 1162: 1152: 1102: 715: 652: 647:). In a version of the story provided by Pseudo-Apollodorus in 585: 527: 495: 425: 401: 156: 59: 19:

This article is about the religious motif. For other uses, see

4608:

Beza, M. (1925). "The Sacred Marriage in Roumanian Folklore".

1398:

provided the description of a similar imagery that appears in

1296:

Two winged bulls are guarding a sacred tree, on a rhyton from

2718: 2699: 2697: 1950: 1737: 1729: 1617: 1588: 1529: 1525: 1486: 1467: 1342: 1264: 1086: 1074: 989: 985: 932: 696: 574: 465: 413: 405: 397: 393: 325: 302: 298: 235: 220: 216: 4648:

Creation of the Sacred: Tracks of Biology in Early Religions

4247: 4245: 3571:

Collins, B. J. (2002). "Animals in Hittite Literature". In:

3361: 2308: 643:, hanging on a tree guarded by a never-sleeping dragon (the 282:, suggested that the world tree was an important element in 26: 3887:

Rupkatha Journal on Interdisciplinary Studies in Humanities

2810:

Marmoz, Julien. "La Cosmogonie de Phérécyde de Syros". In:

783: 656: 611: 604: 550: 542: 523: 314: 310: 291: 228: 212: 50:

present in several religions and mythologies, particularly

4465:

Glavnije bilje u narodnom verovanju i pevanju kod nas Srba

3435:

The Mandaean Rivers Scroll (Diwan Nahrawatha): an analysis

2694: 1431:

The world tree is also represented in the mythologies and

1236:". According to this tale, goddess Innana transplants the 252:

atop the world mountain, in a combination of both motifs.

4803:

by Vytautas Straižys and Libertas Klimka (Lithuanian.net)

4242: 4009:

WORLDVIEW AND MENTALITY OF ALTAI'S INDIGENOUS INHABITANTS

3593:

Hittite antaka- "loins" and an Overlooked Myth about Fire

3182:

Gerasimenko, I. A.; Dmutrieva, J. L. (15 December 2015).

3028:(from the 'lithuanian.net' website. Accessed 2008-12-26.) 2546: 2544: 2235: 2233: 1090: 841: 707: 318: 128: 4003: 4001: 2730:

Knowlton, Timothy W.; Vail, Gabrielle (1 October 2010).

66:. It may also be strongly connected to the motif of the 16:

Common motif appearing in many mythologies and religions

3883:"Spatial Orientations of Nomads' Lifestyle and Culture" 3741:"Plant of life in Ancient Iran, Mesopotamia, and Egypt" 1794: 960:

battle between a Thunder God and a snake-like adversary

3573:

A History of the Animal World in the Ancient Near East

2541: 2507:. København: I kommission hos ejnar Munksgaard, p. 37. 2230: 1778:

An origin myth is recorded from the Wapangwa tribe of

3998: 2903:

Medžių mitologizavimas tradicinėje lietuvių kultūroje

984:

In addition, the world tree appears in the Island of

4357:

Arbor Mundi: Visual Formula and the Poetics of Genre

3181: 1905: 1426: 1507: 639:, the object of the quest is found in the realm of 614:at Hera's marriage to Zeus. The tree stands in the 484:

contains a possible representation of a world tree.

4492:. In: "Българска етнология" nr. 1 (1995): 90-102. 4157:Вестник Челябинского государственного университета 951:According to Slavic folklore, as reconstructed by 858:It has been suggested that the word for "tree" in 4015:; New Delhi Vol. 18, Ed. 3/4 (Jul-Dec 2014): 111. 3919:Pavlova, Olga Ksenofontovna (30 September 2018). 3726:The Sacred Tree; or the tree in religion and myth 2798:The Sacred Tree; or the tree in religion and myth 2782:The Sacred Tree; or the tree in religion and myth 2182: 2180: 2178: 782:. Creatures live within Yggdrasil, including the 453:which have this association outlined include the 4808: 3972:Acta Orientalia Academiae Scientiarum Hungaricae 2277: 2275: 2273: 2271: 1758:tree. In a Chinese cosmogonic myth, solar deity 1724:The world tree is visible in the designs of the 1365: 996:make their nests on separate sides of the tree. 746:is the world tree. Yggdrasil is attested in the 420:('blue-green tree of abundance') by the Book of 3575:. Leiden, The Netherlands: Brill. pp. 244-245. 2339: 2337: 2335: 1512:The symbol of the world tree is also common in 1327:) perches atop a tree in the center of the sea 1121:, the tree of immortal life is in the north of 655:to an oak tree in a grove dedicated to war god 603:that was given to the highest Olympian goddess 549:(associated with the earth and later called Gê/ 533:In a different cosmogonic account presented by 351: 4064: 4062: 3914: 3912: 3910: 3472:Farnah: Indo-Iranian and Indo-European Studies 2862:1.9.1. Translation by Sir James George Frazer. 2517: 2515: 2513: 2239: 2175: 766:that is central and considered very holy. The 626:defeats Ladon and snatches the golden apples. 70:, but it is the source of wisdom of the ages. 4500: 4498: 4173: 4108: 3389: 3061: 3059: 2268: 2213:Gyvybės medžio simbolika Rytuose ir Vakaruose 2192:Rytai-Vakarai: Komparatyvistinés Studijos XII 2144: 2142: 2140: 2138: 2136: 2134: 2132: 2130: 581:, was the world tree and associated with the 4335:Creation Myths of the World: An Encyclopedia 3958: 3956: 3486:Gesellschaft und Kultur im alten Vorderasien 2729: 2332: 1605:, the world tree (or sacred tree) is called 1386:tree ('keeper of horses') is described as a 1280:and the snake with a serpentine being named 1251:associated with darkness) and the legendary 1032: 201:The World Tree is often identified with the 4689:Miller, Mary Ellen; Taube, Karl A. (1993). 4688: 4176:"Божества верхнего мира в мифологии башкир" 4111:"Божества верхнего мира в мифологии башкир" 4059: 3925:Journal of History Culture and Art Research 3907: 3516: 3200: 3039:Baltiškasis Pasaulio modelis ir kalendorius 2703: 2510: 2102: 2100: 2072: 2070: 2068: 762:. In both sources, Yggdrasil is an immense 4495: 4192: 3729:. London: MacMillan & Co. pp. 123-124. 3339:. The Mythology of Judaism. Archived from 3056: 2774: 2772: 2691:. Sino-Platonic Papers nr. 269. May, 2017. 2583: 2281: 2127: 1789: 1218: 449:, and the directional colors and deities. 4215: 4150: 4042: 4025:Satanar, Marianna T. (25 December 2020). 3953: 3936: 3898: 3825:Ethnographica et folkloristica carpathica 3530: 3333:"The Treasury of Souls for Tree of Souls" 3274: 3110: 2907:Acta humanitarica universitatis Saulensis 2747: 2601: 2586:"The drum in Shamanism: some reflections" 2551:Knutsen, Roald (2011). "Cultic Symbols". 2531:Archaeoastronomy and Ancient Technologies 2478: 2456:10.1093/acprof:oso/9780199680795.003.0009 2448:Trees and Timber in the Anglo-Saxon World 2361: 2299: 2166: 2079:Journal of Ancient Near Eastern Religions 1831:: јасен), showed a great parallel to the 823: 38:from 1847. Painted by Oluf Olufsen Bagge. 4127: 3686:Oxford Research Encyclopedia of Classics 3647:Journal of the American Oriental Society 3619:Journal of the American Oriental Society 3616: 3431: 3395: 2801:. London: MacMillan & Co. pp. 93-94. 2524:"Shamanism in Indo-European Mythologies" 2343: 2097: 2065: 1672: 1609:(Aal Luuk Mas) and is attested in their 1291: 1036: 942: 840:mythology, the world tree is usually an 651:, the Golden Fleece was affixed by King 294:used in Siberian shamanistic practices. 279:Shamanism: Archaic Techniques of Ecstasy 267: 25: 4506:Világ és más(ik) világok tündérmesékben 4024: 3918: 3880: 3836: 3788: 3761: 3694:10.1093/acrefore/9780199381135.013.8150 3297: 2981: 2778: 2769: 2651: 2550: 2521: 2504:Asiatic influences in American folklore 2418: 2148: 2109:"Forest and tree symbolism in folklore" 346: 4809: 4468:(in Serbian). BIGZ. pp. 119–121. 4461: 4068: 4044:10.22162/2619-0990-2020-50-4-1135-1154 3738: 3369:(2009). "On the Origin of the World". 3256: 3239:. Krakow: Wydawnictwo WAM. pp. 36-37. 3125: 3092: 3065: 2616: 2445: 2384: 1887:The Nine Peahens and the Golden Apples 1258: 1234:Gilgamesh, Enkidu, and the Netherworld 1059:Tree of the knowledge of good and evil 947:Old Russian ornament of the world tree 808:, the potential relation to the trees 332:(which might resemble tree branches). 188: 4737: 4415: 4380: 4151:Равиловна, Хусаинова Гульнур (2012). 4007:Zhernosenko, I. A.; Rogozina, I. V. " 3962: 2590:Scripta Instituti Donneriani Aboensis 2106: 2076: 1575:), found, for instance, in the Altai 1356:created a lizard to attack the tree. 1190: 1174: 1041:The Tree of Knowledge depicted, with 890: 4607: 4268:. ABC-Clio. 2005. pp. 117-118, 262. 3881:Lyailya, Kaliakbarova (6 May 2018). 3644: 2984:Zeitschrift für celtische Philologie 2242:Journal for the History of Astronomy 1989:Lithuanian scholar Libertas Klimka ( 1976: 1842: 1795:ATU 301: The Three Stolen Princesses 1689: 1287: 787:Dáinn, Dvalinn, Duneyrr and Duraþrór 4013:Himalayan and Central Asian Studies 3257:Karpun, Mariia (30 November 2018). 2847:. London: F. J. Mason, 1876. p. 41. 1624:live in the trunk of Aal Luuk Mas. 1579:epos, can be translated as "Golden 1223: 1016: 335: 205:, and also fulfills the role of an 13: 4711: 4361:Epic Formula: a Balkan Perspective 3682:Near Eastern and Old Iranian myths 2151:"The Great Oak and Brother-Sister" 1539: 1307:A world tree is a common motif in 1202: 914: 774:in the heavens, one to the spring 733: 670: 659:. This information is repeated in 501: 258:indigenous peoples of the Americas 14: 4858: 4794: 4762:The Tree - the Navel of the Earth 4667: 3298:Scholem, Gershom Gerhard (1990). 1632:According to scholarship, in the 1427:North Asian and Siberian cultures 1374:("wish-fulfilling tree") and the 1370:Remnants are also evident in the 1207:A similar imagery is attested in 1183:, of a serpentine creature named 938: 849: 758:, written in the 13th century by 246: 4644: 4601: 4580: 4559: 4134:Мир науки, культуры, образования 3837:Sanjuán, Oscar Abenójar (2009). 3659:10.7817/jameroriesoci.140.4.0889 3631:10.7817/JAMERORIESOCI.133.3.0441 3532:10.14428/babelao.vol2.2013.19913 1922: 1908: 1654:myth, lives atop the World Tree 1524:. The world tree is sometimes a 1508:Mongolic and Turkic folk beliefs 1496:from Northern Asia, such as the 1485:folk song (described as a great 1462:who is said to give the Samoyed 272:Romanian historian of religion, 34:, an English translation of the 4536: 4523: 4482: 4455: 4442: 4409: 4374: 4349: 4323: 4300: 4279: 4258: 4209: 4186: 4167: 4144: 4121: 4102: 4018: 3874: 3849: 3830: 3817: 3782: 3755: 3732: 3717: 3698: 3674: 3638: 3610: 3585: 3565: 3548: 3539: 3510: 3477: 3460: 3425: 3355: 3325: 3291: 3250: 3229: 3194: 3175: 3154: 3119: 3086: 3031: 3019: 3016:Straižys and Klimka, chapter 2. 3010: 2975: 2920: 2895: 2880: 2865: 2850: 2835: 2817: 2804: 2789: 2756: 2709: 2679: 2645: 2610: 2577: 2495: 2479:d'Huy, Julien (18 March 2016). 2472: 2439: 2412: 2378: 1996: 1983: 1594: 699:. The Sacred tree of the Roman 565:Besides the oak, several other 4801:Cosmology of the Ancient Balts 3963:Dochu, Alina (December 2017). 3704:Schmidt, Hanns-Peter (2002). " 3304:. Princeton University Press. 2964:. Praha: Libri. 2012. p. 178. 2962:Encyklopedie baltské mytologie 2205: 2019: 1861:Likewise, historical linguist 560: 219:, soil, ground; bottom part - 161: 1: 4631: 4287:Handbook of Chinese Mythology 4266:Handbook of Chinese Mythology 4075:10.24411/2071-6427-2019-00039 2785:. London: MacMillan & Co. 2631:10.1525/aa.1996.98.2.02a00070 2394:Dialogues d'histoire ancienne 2013: 1532:, or a poplar in epic works. 1366:Hinduism and Indian religions 1263:In fragments of the story of 1108: 591:In a separate Greek myth the 193:Scholarship states that many 73:Specific world trees include 4651:. Harvard University Press. 4512:Vol. 2, No 1 (2015). p. 16. 4174:Хисамитдинова, Ф.г. (2014). 4109:Хисамитдинова, Ф.г. (2014). 3723:Philpot, Mrs. J. H. (1897). 3466:Martirosyan, Hrach (2018). " 3263:Przegląd Wschodnioeuropejski 3164:. : Slovart, 2004. S. 1994. 3093:Šmitek, Zmago (5 May 2015). 2812:Nouvelle Mythologie Comparée 2795:Philpot, Mrs. J. H. (1897). 2485:Nouvelle Mythologie Comparée 2344:Norelius, Per-Johan (2016). 2301:10.7592/FEJF2002.22.milkyway 1714: 1544: 1163: 1153: 1049:is described as part of the 352:Indigenous American cultures 7: 4764:. Berlin: de Gruyter, 1970. 4731:10.31857/S086954150005293-2 4488:Benovska-Sabkova, Milena. " 4426:10.18485/msc.2017.46.2.ch20 4226:10.1007/978-94-017-0277-5_3 3519:"About Georgian Fairytales" 3517:Gogiashvili, Elene (2013). 3235:Szyjewski, Andrzej (2003). 3162:Mýty a báje starých Slovanů 2814:n. 5 (2019-2020). pp. 5-41. 2779:Philpot, Mrs. J.H. (1897). 2282:Kuperjanov, Andres (2002). 1901: 1894:as another introduction to 1835:as not to be coincidental. 1773: 1352:, it is said that evil god 1065:are both components of the 789:, the giant in eagle-shape 683:, that was associated with 526:is the oak, and the one at 513: 372:Temple of the Cross Complex 21:World Tree (disambiguation) 10: 4863: 4754:10.30965/21967954-00303001 4741:Journal of Ancient Judaism 4722:Etnograficheskoe Obozrenie 4312:. Springer, 2017. p. 146. 3900:10.21659/rupkatha.v10n2.03 3739:Taheri, Sadreddin (2013). 3488:. 1982. pp. 127–136. 3099:Studia mythologica Slavica 2909:. 2011, t. 13, pp. 22-25. 2254:10.1177/002182869702802207 1872:and the Greek myth of the 1801:Aarne-Thompson-Uther Index 1627: 1195:According to scholarship, 1119:On the Origin of the World 778:, and another to the well 687:. The Greek equivalent of 629:In the epic quest for the 545:) marries female divinity 355: 18: 4285:Yang, Lihui; An, Deming. 4264:Yang, Lihui; An, Deming. 4193:Kaskabasov, Seit (2018). 3605:10.1515/9781575065434-025 3581:10.1163/9789047400912_008 3494:10.1515/9783112320860-018 3432:Nasoraia, Brikha (2022). 3321:– via Google Books. 3140:10.1524/slaw.1998.43.1.94 3128:Zeitschrift für Slawistik 2844:Lives of the Necromancers 2749:10.1215/00141801-2010-042 2561:10.1163/9789004218024_007 1698:reported a tale from the 1645: 1516:, an ancient religion of 1415:(a netherworld where the 1300:, Iran, currently at the 1033:Judeo-Christian mythology 276:, in his monumental work 152: 56:Native American religions 4253:Finno-Ugric and Siberian 3938:10.7596/taksad.v7i3.1720 3188:Russian Language Studies 2584:Hultkrantz, Åke (1991). 2522:Fournet, Arnaud (2020). 2168:10.7592/FEJF2001.16.oak2 2091:10.1163/156921209X449170 1874:Garden of the Hesperides 1743: 1719: 1454:In the mythology of the 616:Garden of the Hesperides 431:A similarly named tree, 4817:Mythological archetypes 4395:10.1515/fabl.1966.8.1.1 4128:Батыршин, Ш.ф. (2019). 3984:10.1556/062.2017.70.4.6 3745:Honarhay-e Ziba Journal 3403:. New Delhi: Sterling. 3301:Origins of the Kabbalah 3203:The Ethnology Notebooks 2932:Geografija ir edukacija 2704:Miller & Taube 1993 2619:American Anthropologist 2385:Paliga, Rodica (1994). 2219:. 2005, t. 12, p. 313. 1790:In folk and fairy tales 1734:Three Kingdoms of Korea 1470:is "often regarded" by 1302:National Museum of Iran 1219:Mesopotamian traditions 1131:consummation of the age 714:was the Sacred tree of 679:the world tree was the 410:Mesoamerican chronology 358:Mesoamerican world tree 297:Some species of birds ( 4760:Butterworth, E. A. S. 4462:Sofrić, Pavle (1990). 4251:Holmberg, Uno (1927). 4090:Cite journal requires 3215:10.15407/nz2019.03.622 2934:. 2014, Nr. 2, p. 57. 2652:Eastham, Anne (1998). 2603:10.30674/scripta.67194 2501:Hatt, Gudmund (1949). 2211:Usačiovaitė, Elvyra. " 2149:Lintrop, Aado (2001). 2107:Crews, Judith (2003). 2057:: CS1 maint: others ( 1304: 1089:, which fall into the 1054: 948: 928: 900: 824:Circumbaltic mythology 818:sacred tree at Uppsala 508:Indo-European cultures 447:Mesoamerican calendars 39: 4822:Religious cosmologies 4693:. Thames and Hudson. 4448:Vukicevic, Dragana. " 4355:Radulović, Nemanja. " 3680:Rose, Jenny (2019). " 3591:Melchert, H. Craig. " 3438:. London: Routledge. 3397:Nasoraia, Brikha H.S. 3112:10.3986/sms.v2i0.1848 2956:Běťáková, Marta Eva; 2673:10.3406/pal.1998.1131 2406:10.3406/dha.1994.2172 1684:Altyn byrly bai terek 1673:Other representations 1333:tree of the White Hōm 1311:, the legendary bird 1295: 1040: 1021:According to scholar 946: 876:), both derived from 268:Relation to shamanism 29: 4671:Being and Perceiving 4389:(Jahresband): 1–63. 4330:Leeming, David Adams 4220:. pp. 131–278. 4218:Shamanism in Siberia 3791:Indo-Iranian Journal 3711:Encyclopedia Iranica 3080:10.15181/ab.v15i1.28 3068:Archaeologia Baltica 3043:LIETUVA iki MINDAUGO 2996:10.1515/ZCPH.2003.70 2856:Pseudo-Apollodorus. 2450:. pp. 177–185. 1961:Tree of life (Quran) 1939:It's a Big Big World 1884:and in Serbian tale 1232:, with the tale of " 1053:in the Hebrew bible. 573:. For instance, the 451:Mesoamerican codices 347:In specific cultures 32:Northern Antiquities 4772:Der Baum des Lebens 4668:Haycock DE (2011). 4610:The Slavonic Review 4306:Penprase, Bryan E. 3037:Klimka, Libertas. " 2901:Klimka, Libertas. " 1694:Finnish folklorist 1680:Ak toson altaj sip' 1494:Finno-Ugric peoples 1474:as the World Tree. 1259:Akkadian literature 1230:Sumerian literature 1006:cosmogonic motif). 981:('The Great Oak'). 878:Proto-Indo-European 535:Pherecydes of Syros 506:Like in many other 189:General description 81:Hungarian mythology 4827:Trees in mythology 4645:Burkert W (1996). 4529:Uther, Hans-Jörg. 4309:The Power of Stars 4205:(Sup. 1): 423–432. 3343:on 30 October 2012 2886:Valerius Flaccus. 2871:Valerius Flaccus. 2831:. Greek mythology. 2685:Pearson, Kristen. 2555:. pp. 43–50. 2186:Senkutė, Loreta. " 1445:Siberian shamanism 1396:David Dean Shulman 1305: 1209:Hittite literature 1197:Georgian mythology 1191:Georgian mythology 1181:Armenian mythology 1175:Armenian mythology 1055: 1027:Estonian mythology 949: 891:Lithuanian culture 618:and is guarded by 256:traditions of the 97:Armenian mythology 40: 4700:978-0-500-05068-2 4681:978-0-9569621-0-2 4674:. Manupod Press. 4658:978-0-674-17570-9 4596:978-83-64869-16-7 4586:BLAŽEK, Václav. " 4575:978-83-64869-16-7 4565:BLAŽEK, Václav. " 4435:978-86-6153-470-6 4369:978-86-7179-091-8 4344:978-1-59884-175-6 4318:978-3-319-52597-6 4235:978-90-481-6484-4 3445:978-0-367-33544-1 3410:978-81-950824-1-4 3372:The Gnostic Bible 2970:978-80-7277-505-7 2926:Čepienė, Irena. " 2841:Godwin, William. 2829:Britannica online 2570:978-1-906876-22-7 2487:(in French) (3): 2465:978-0-19-968079-5 2327:978-3-86835-128-6 2036:978-0-9895142-4-8 1977:Explanatory notes 1956:Sidrat al-Muntaha 1882:) and Fairy Ilona 1878:Prince Árgyilus ( 1843:Other fairy tales 1732:being one of the 1690:Mongolic cultures 1309:Persian mythology 1288:Iranian mythology 1249:another character 1113:According to the 1095:Treasury of Souls 977:, it is known as 921:Latvian mythology 728:Romulus and Remus 167:Chinese mythology 4854: 4832:Individual trees 4757: 4734: 4704: 4685: 4662: 4626: 4625: 4605: 4599: 4584: 4578: 4563: 4557: 4545:Brancusi's Birds 4540: 4534: 4527: 4521: 4504:Bárdos József. 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Tehran: 15. 3736: 3730: 3721: 3715: 3702: 3696: 3678: 3672: 3670: 3642: 3636: 3634: 3614: 3608: 3589: 3583: 3569: 3563: 3552: 3546: 3543: 3537: 3536: 3534: 3514: 3508: 3507: 3481: 3475: 3464: 3458: 3457: 3429: 3423: 3422: 3393: 3387: 3386: 3384: 3383: 3367:Willis Barnstone 3359: 3353: 3352: 3350: 3348: 3329: 3323: 3322: 3320: 3318: 3295: 3289: 3288: 3278: 3276:10.31648/pw.3088 3254: 3248: 3233: 3227: 3226: 3198: 3192: 3191: 3179: 3173: 3158: 3152: 3151: 3123: 3117: 3116: 3114: 3090: 3084: 3083: 3063: 3054: 3045:. 2003. p. 341. 3035: 3029: 3023: 3017: 3014: 3008: 3007: 2979: 2973: 2954: 2943: 2924: 2918: 2899: 2893: 2884: 2878: 2869: 2863: 2854: 2848: 2839: 2833: 2832: 2821: 2815: 2808: 2802: 2793: 2787: 2786: 2776: 2767: 2760: 2754: 2753: 2751: 2727: 2716: 2713: 2707: 2701: 2692: 2683: 2677: 2676: 2658: 2649: 2643: 2642: 2614: 2608: 2607: 2605: 2581: 2575: 2574: 2548: 2539: 2538: 2528: 2519: 2508: 2499: 2493: 2492: 2476: 2470: 2469: 2443: 2437: 2436: 2416: 2410: 2409: 2391: 2382: 2376: 2375: 2365: 2341: 2330: 2315: 2306: 2305: 2303: 2279: 2266: 2265: 2237: 2228: 2209: 2203: 2184: 2173: 2172: 2170: 2146: 2125: 2124: 2104: 2095: 2094: 2074: 2063: 2062: 2056: 2048: 2023: 2007: 2000: 1994: 1987: 1932: 1927: 1926: 1918: 1913: 1912: 1668: 1483:Moksha-Mordvinic 1472:Siberian peoples 1380:Indian religions 1315:(alternatively, 1224:Sumerian culture 1166: 1156: 1137:Mandaean scrolls 1079:Jewish mythology 1017:Finnic mythology 964:Slavic mythology 953:Radoslav Katičić 923:the world tree ( 905:Norbertas Vėlius 895:The world tree ( 860:Baltic languages 760:Snorri Sturluson 661:Valerius Flaccus 595:live beneath an 583:Olympian goddess 336:Possible origins 288:Altaic shamanism 215:; middle part - 163: 154: 105:Mongol mythology 89:Turkic mythology 54:, Siberian, and 4862: 4861: 4857: 4856: 4855: 4853: 4852: 4851: 4807: 4806: 4797: 4714: 4712:Further reading 4701: 4682: 4659: 4641:, Vintage, 1997 4634: 4629: 4616:(11): 321–333. 4606: 4602: 4585: 4581: 4564: 4560: 4542:Tacha, Athena. 4541: 4537: 4528: 4524: 4503: 4496: 4487: 4483: 4476: 4460: 4456: 4447: 4443: 4436: 4414: 4410: 4379: 4375: 4354: 4350: 4328: 4324: 4305: 4301: 4284: 4280: 4263: 4259: 4250: 4243: 4236: 4214: 4210: 4199:Astra Salvensis 4191: 4187: 4172: 4168: 4163:(286): 126–129. 4149: 4145: 4126: 4122: 4107: 4103: 4091: 4089: 4080: 4079: 4067: 4060: 4023: 4019: 4006: 3999: 3967: 3961: 3954: 3917: 3908: 3879: 3875: 3866: 3864: 3855: 3854: 3850: 3835: 3831: 3822: 3818: 3787: 3783: 3760: 3756: 3737: 3733: 3722: 3718: 3703: 3699: 3679: 3675: 3643: 3639: 3615: 3611: 3590: 3586: 3570: 3566: 3553: 3549: 3544: 3540: 3515: 3511: 3504: 3483: 3482: 3478: 3465: 3461: 3446: 3430: 3426: 3411: 3394: 3390: 3381: 3379: 3360: 3356: 3346: 3344: 3331: 3330: 3326: 3316: 3314: 3312: 3296: 3292: 3255: 3251: 3237:Religia Słowian 3234: 3230: 3199: 3195: 3180: 3176: 3159: 3155: 3124: 3120: 3091: 3087: 3064: 3057: 3036: 3032: 3024: 3020: 3015: 3011: 2980: 2976: 2955: 2946: 2925: 2921: 2900: 2896: 2885: 2881: 2870: 2866: 2855: 2851: 2840: 2836: 2823: 2822: 2818: 2809: 2805: 2794: 2790: 2777: 2770: 2761: 2757: 2728: 2719: 2715:Roys 1967: 100. 2714: 2710: 2702: 2695: 2684: 2680: 2656: 2650: 2646: 2615: 2611: 2582: 2578: 2571: 2549: 2542: 2526: 2520: 2511: 2500: 2496: 2477: 2473: 2466: 2444: 2440: 2417: 2413: 2389: 2383: 2379: 2363:10.5617/ao.5356 2350:Acta Orientalia 2342: 2333: 2316: 2309: 2280: 2269: 2248:(22): S57–S81. 2238: 2231: 2210: 2206: 2194:. pp. 366-367. 2185: 2176: 2147: 2128: 2105: 2098: 2075: 2066: 2050: 2049: 2037: 2025: 2024: 2020: 2016: 2011: 2010: 2004:Hans-Jörg Uther 2001: 1997: 1988: 1984: 1979: 1928: 1921: 1916:Religion portal 1914: 1907: 1904: 1855:The Golden Bird 1845: 1797: 1792: 1776: 1768:Crow of the Sun 1746: 1722: 1717: 1692: 1675: 1662: 1660:Seyt Kaskabasov 1648: 1630: 1599: 1555:(also known as 1549: 1542: 1540:Turkic cultures 1510: 1429: 1368: 1290: 1261: 1226: 1221: 1205: 1203:Hittite culture 1193: 1177: 1111: 1077:. According to 1071:Book of Genesis 1035: 1019: 941: 917: 915:Latvian culture 893: 852: 826: 793:, the squirrel 740:Norse mythology 736: 734:Norse mythology 677:Roman mythology 673: 671:Roman mythology 645:Colchian dragon 571:Greek mythology 563: 541:(identified as 516: 504: 502:Greek mythology 463:Fejérváry-Mayer 360: 354: 349: 338: 270: 249: 191: 182:Ficus religiosa 171:Hindu mythology 127:mythology, the 115:Norse mythology 24: 17: 12: 11: 5: 4860: 4850: 4849: 4844: 4839: 4834: 4829: 4824: 4819: 4805: 4804: 4796: 4795:External links 4793: 4792: 4791: 4765: 4758: 4748:(3): 267–301. 4735: 4713: 4710: 4709: 4708: 4705: 4699: 4686: 4680: 4664: 4663: 4657: 4642: 4633: 4630: 4628: 4627: 4600: 4579: 4558: 4535: 4522: 4494: 4481: 4474: 4454: 4441: 4434: 4408: 4373: 4348: 4322: 4299: 4278: 4257: 4241: 4234: 4208: 4185: 4166: 4143: 4140:(75): 470–472. 4120: 4101: 4092:|journal= 4058: 4017: 3997: 3978:(4): 479–483. 3952: 3906: 3873: 3848: 3829: 3827:11 (1999): 59. 3816: 3781: 3754: 3731: 3716: 3697: 3673: 3653:(4): 889–900. 3637: 3609: 3584: 3564: 3554:Ünal, Ahmet. " 3547: 3538: 3509: 3502: 3476: 3474:. pp. 191–197. 3459: 3444: 3424: 3409: 3388: 3354: 3324: 3310: 3290: 3269:(2): 115–122. 3249: 3228: 3209:(3): 622–640. 3193: 3174: 3153: 3118: 3085: 3055: 3030: 3018: 3009: 2974: 2958:Blažek, Václav 2944: 2919: 2894: 2879: 2864: 2849: 2834: 2816: 2803: 2788: 2768: 2755: 2742:(4): 709–739. 2717: 2708: 2706:, p. 186. 2693: 2678: 2644: 2625:(2): 305–318. 2609: 2576: 2569: 2540: 2509: 2494: 2471: 2464: 2438: 2411: 2377: 2331: 2307: 2267: 2229: 2204: 2174: 2126: 2115:(213): 37–43. 2096: 2064: 2035: 2017: 2015: 2012: 2009: 2008: 1995: 1981: 1980: 1978: 1975: 1974: 1973: 1968: 1963: 1958: 1953: 1948: 1943: 1934: 1933: 1919: 1903: 1900: 1844: 1841: 1806:Jean de l'Ours 1796: 1793: 1791: 1788: 1775: 1772: 1745: 1742: 1726:Crown of Silla 1721: 1718: 1716: 1713: 1691: 1688: 1674: 1671: 1647: 1644: 1629: 1626: 1598: 1593: 1548: 1543: 1541: 1538: 1522:Turkic peoples 1509: 1506: 1428: 1425: 1367: 1364: 1289: 1286: 1260: 1257: 1225: 1222: 1220: 1217: 1213:Craig Melchert 1204: 1201: 1192: 1189: 1176: 1173: 1169:Mandaean texts 1110: 1107: 1083:Garden of Eden 1067:Garden of Eden 1051:Garden of Eden 1034: 1031: 1018: 1015: 940: 939:Slavic beliefs 937: 916: 913: 892: 889: 851: 850:Baltic beliefs 848: 825: 822: 735: 732: 718:. The ancient 672: 669: 609:Mother goddess 607:by the primal 562: 559: 515: 512: 503: 500: 486: 485: 479: 472: 469: 443: 429: 386: 356:Main article: 353: 350: 348: 345: 337: 334: 269: 266: 248: 247:Similar motifs 245: 190: 187: 15: 9: 6: 4: 3: 2: 4859: 4848: 4845: 4843: 4840: 4838: 4835: 4833: 4830: 4828: 4825: 4823: 4820: 4818: 4815: 4814: 4812: 4802: 4799: 4798: 4789: 4788:3-9520764-2-2 4785: 4781: 4777: 4773: 4769: 4768:Holmberg, Uno 4766: 4763: 4759: 4755: 4751: 4747: 4743: 4742: 4736: 4732: 4728: 4725:(3): 80–122. 4724: 4723: 4716: 4715: 4706: 4702: 4696: 4692: 4687: 4683: 4677: 4673: 4672: 4666: 4665: 4660: 4654: 4650: 4649: 4643: 4640: 4637:David Abram. 4636: 4635: 4623: 4619: 4615: 4611: 4604: 4597: 4593: 4589: 4583: 4576: 4572: 4568: 4562: 4555: 4554:9780814703953 4551: 4547: 4546: 4539: 4532: 4526: 4519: 4515: 4511: 4507: 4501: 4499: 4491: 4485: 4477: 4475:9788613004745 4471: 4467: 4466: 4458: 4451: 4445: 4437: 4431: 4427: 4423: 4419: 4412: 4404: 4400: 4396: 4392: 4388: 4384: 4377: 4370: 4366: 4362: 4358: 4352: 4345: 4341: 4337: 4336: 4331: 4326: 4319: 4315: 4311: 4310: 4303: 4296: 4295:1-57607-807-8 4292: 4288: 4282: 4275: 4274:1-57607-807-8 4271: 4267: 4261: 4254: 4248: 4246: 4237: 4231: 4227: 4223: 4219: 4212: 4204: 4200: 4196: 4189: 4182:(4): 146–154. 4181: 4177: 4170: 4162: 4158: 4154: 4147: 4139: 4135: 4131: 4124: 4117:(4): 146–154. 4116: 4112: 4105: 4097: 4084: 4076: 4072: 4065: 4063: 4054: 4050: 4045: 4040: 4036: 4032: 4028: 4021: 4014: 4010: 4004: 4002: 3993: 3989: 3985: 3981: 3977: 3973: 3966: 3959: 3957: 3948: 3944: 3939: 3934: 3930: 3926: 3922: 3915: 3913: 3911: 3901: 3896: 3892: 3888: 3884: 3877: 3862: 3858: 3852: 3844: 3840: 3833: 3826: 3820: 3812: 3808: 3804: 3800: 3796: 3792: 3785: 3777: 3773: 3769: 3765: 3758: 3750: 3746: 3742: 3735: 3728: 3727: 3720: 3713: 3712: 3707: 3701: 3695: 3691: 3687: 3683: 3677: 3668: 3664: 3660: 3656: 3652: 3648: 3641: 3632: 3628: 3624: 3620: 3613: 3606: 3602: 3598: 3594: 3588: 3582: 3578: 3574: 3568: 3561: 3557: 3551: 3542: 3533: 3528: 3524: 3520: 3513: 3505: 3503:9783112309674 3499: 3495: 3491: 3487: 3480: 3473: 3469: 3463: 3455: 3451: 3447: 3441: 3437: 3436: 3428: 3420: 3416: 3412: 3406: 3402: 3398: 3392: 3378: 3374: 3373: 3368: 3364: 3358: 3342: 3338: 3334: 3328: 3313: 3307: 3303: 3302: 3294: 3286: 3282: 3277: 3272: 3268: 3264: 3260: 3253: 3247:. 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The Angel 1094: 1063:Tree of life 1056: 1047:Tree of life 1045:, where the 1043:Adam and Eve 1023:Aado Lintrop 1020: 1011:Don Cossacks 1008: 1001: 998: 983: 978: 972: 957: 950: 929:Austras koks 918: 901:Aušros medis 894: 884: 880: 873: 866: 857: 853: 846: 827: 805: 753: 747: 737: 730:were found. 688: 674: 664: 648: 634: 628: 622:, a dragon. 590: 567:sacred trees 564: 546: 538: 532: 517: 505: 487: 432: 422:Chilam Balam 418:yax imix che 417: 380: 368:Mesoamerican 342: 339: 330:deer antlers 323: 296: 277: 271: 260:, where the 254: 250: 241: 233: 225: 206: 203:Tree of Life 202: 200: 192: 180: 174: 160: 144: 118: 108: 100: 92: 84: 74: 72: 68:tree of life 43: 41: 31: 4847:ATU 500-559 4842:ATU 400-459 4837:ATU 300-399 3845:(2): 13–24. 3770:: 369–419. 3625:: 444–445. 3525:: 159–171. 3190:(4): 16–22. 3074:: 144–157. 2889:Argonautica 2874:Argonautica 2859:Bibliotheca 2537:(1): 12–29. 2427:: 369–419. 1896:swan maiden 1833:Nordic tree 1663: [ 1577:Maadai Kara 1449:North Asian 1408:sthalavṛkṣa 1394:Indologist 1360:Bas tokhmak 1003:Earth diver 885:Arbor Mundi 780:Mímisbrunnr 772:Urðarbrunnr 749:Poetic Edda 665:Argonautica 649:Bibliotheca 636:Argonautica 569:existed in 561:Other trees 520:sacred tree 284:shamanistic 262:thunderbird 76:Égig érő fa 4811:Categories 4632:Literature 3867:2022-05-11 3454:1295213206 3419:1272858968 3382:2022-02-03 3311:0691020477 2045:1104878206 2014:References 1892:Marcu Beza 1870:Nart sagas 1812:Fehérlófia 1639:Ural-batyr 1607:Ál Lúk Mas 1601:Among the 1585:axis mundi 1447:and other 1437:North Asia 1421:axis mundi 1388:sacred fig 1350:Bundahishn 1317:Saēna bird 1109:Gnosticism 909:maple tree 897:Lithuanian 871:Lithuanian 816:, and the 776:Hvergelmir 755:Prose Edda 701:Sky father 681:olive tree 597:apple tree 593:Hesperides 382:axis mundi 365:Indigenous 208:axis mundi 93:Kenac' Car 64:underworld 44:world tree 36:Prose Edda 4780:0066-2011 4518:2064-8014 4403:161315794 4053:241597729 3992:134741505 3947:135257248 3931:(3): 79. 3811:189767945 3667:230537775 3377:Shambhala 3285:216841139 3223:197854947 3148:171032008 3004:162904613 2940:2351-6453 2915:1822-7309 2762:Freidel, 2372:166166930 2294:: 49–61. 2262:117470993 2225:1822-2242 2161:: 35–58. 2121:210755951 2053:cite book 1946:Potomitan 1715:East Asia 1553:Bai-Terek 1546:Bai-Terek 1384:Ashvattha 1376:Ashvattha 1341:or white 1338:Gaokerena 1335:(Haōma). 1329:Vourukasa 1145:date palm 1141:Mandaeism 1081:, in the 810:Mímameiðr 806:Yggdrasil 795:Ratatoskr 791:Hræsvelgr 744:Yggdrasil 476:Milky Way 328:and with 176:Ashvattha 169:, and in 110:Yggdrasil 4508:" . 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