Motif

Sacred Tree Or Axis Mundi

sacred_tree_axis

A motif of the World Axis and Sacred Center family, within the sub-family Sacred Trees, Groves, and Tree Cult Places. Every row below is a tagged passage; each rests on a quote in its source text.

1,063 occurrences

86 traditions

buddhist

Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3446-3568 confidence: medium

At the Future Buddha's birth in Lumbini Grove, the mother of Rahula, Channa, Kaludayi, Kanthaka, the Great Bo-tree, and four treasure urns come into existence; the group is called the Connate Ones, with a note that the Future Buddha and the four urns together are counted within the seven.

The Great Bo-tree comes into existence with the Future Buddha, and the gods say he will sit at the foot of the Bo-tree and become a Buddha.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3688-3806 confidence: medium

The festival includes one hundred and eight plows; the king's plow and ox gear are red-gold, and a solitary rose-apple tree stands in the plowing field.

A solitary rose-apple tree shelters the prince, and its shadow remains steadily circular while other tree shadows move.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 4509-4607 confidence: medium

At morning the Future Buddha comes to the tree, sits down, and illumines the whole tree with his radiance.

The Future Buddha sits at the foot of the tree, illuminates it with radiance, and is taken by Punna and Sujata to be the tree deity receiving an offering.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 4609-4713 confidence: high

He moves to the eastern side facing west; the passage states that all Buddhas sit cross-legged on the eastern side of their Bo-trees, which neither trembles nor quakes. He calls it the immovable spot and the place for destroying passion's net, and the grass forms a fourteen-cubit seat.

The Bo-tree is the site where all Buddhas sit; the eastern side does not tremble, is called the immovable spot, and becomes the place for destroying passion's net.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 4715-4821 confidence: medium

The Future Buddha sits by the Bo-tree facing east and vows not to leave the seat until attaining supreme and absolute wisdom.

The Future Buddha takes his immovable seat at the Bo-tree and the passage later calls the place the throne of wisdom.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 4947-5068 confidence: medium

Hosts of gods see Mara's army flee, declare Mara defeated and Prince Siddhattha victorious, and snakes, birds, deities, and Brahma-angels come with perfumes, garlands, and offerings to the Great Being on the throne of wisdom.

The Great Being is on the throne of wisdom, the Bo-tree honors him, he attains key knowledges and omniscience, and the next section places the newly awakened Buddha at the foot of the Bo-tree.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 5330-5443 confidence: low

The next section states that the Blessed One’s unprofitable habits had been extirpated by saintship when he sat cross-legged under the Bo-tree; profitable habits remained.

The passage states that the Blessed One’s unprofitable habits were extirpated at the time he attained saintship while sitting cross-legged under the Bo-tree.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 1835-1970 confidence: high

Dipamkara’s prophecy describes the future Gotama’s Great Retirement from Kapila, struggle and austerities, rice pottage, Neranjara stream, Tree of Wisdom, rightward walk around Wisdom’s Throne, attainment at the fig-tree root, parents, disciples, attendant, female disciples, and Assattha Bo-tree.

The prophecy says the future Buddha will go to the Tree of Wisdom, walk rightward around Wisdom’s Throne, and achieve Buddhaship at the fig-tree’s root; the Bo-tree is named Assattha.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) THE ORDINATION SERVICE. / THE THREE REFUGES. / THE TEN PRECEPTS OR LAWS OF THE PRIESTHOOD. / HOUSES.; lines 24424-24516 confidence: medium

"The relics will come from every place; from the serpent world, from the world of the gods, and from the Brahma-world; and having congregated together at the throne under the Great Bo-tree..."

Relics from the serpent world, god world, Brahma-world, and other places gather at the throne under the Great Bo-tree, make a Buddha effigy, and teach the Doctrine.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 14324-14688 confidence: low

“Lumbini grove, where the Buddha was born.”

The index includes the Nigrodha tree and groves associated with the Buddha’s birth and other Buddhist places.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 15042-15226 confidence: medium

“Trees pay homage to Mahā Māyā, 66; to the Buddha, 75, 102”

The passage indexes trees paying homage, the Tree of Wisdom, prayer to a tree-god, and tree-associated supernatural beings.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 15042-15226 confidence: medium

“Tree of Wisdom (Bo- or Bodhi-tree), 95”

The index explicitly lists the Tree of Wisdom as the Bo- or Bodhi-tree.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3549-3662 confidence: medium

The prophecy names Kapilavatthu, Māyā, Suddhodana, Upatissa, Kolita, Ānanda, Khemā, Uppalavaṇṇā, rice milk or rice pottage, the Neranjarā, the Bodhi or Indian fig tree, and the Assattha as the sacred tree of this Buddha.

The foretold sequence includes departure from Kapila, austerities, rice milk, the Neranjarā river, the throne of Knowledge, and Buddhahood at the Indian fig or Bodhi tree.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3549-3662 confidence: high

The prophecy describes Gotama’s departure, austerities, rice-milk or rice-pottage meal, Neranjarā riverbank, approach to the Bodhi-tree, salutation of the Bodhi throne, and Buddhahood beneath an Indian fig tree called Assattha.

The prophecy states that Gotama will attain Supreme Buddhahood at the foot of an Indian fig tree, later called the sacred Assattha tree.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3800-3919 confidence: medium

He beholds the first Gift-perfection, is told to give everything to all askers like an overturned water-jar, and is linked with the foot of the tree of Bodhi.

The passage says that by fulfilling almsgiving the aspirant will seat himself at the foot of the tree of Bodhi and become a Buddha.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3800-3919 confidence: medium

If Sumedha gives away wealth, fame, family, and goods to all who ask until nothing remains, he will sit at the foot of the tree of Bodhi and become a Buddha.

The text states that after fulfilling total almsgiving Sumedha will sit at the foot of the tree of Bodhi and become a Buddha.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4293-4363 confidence: medium

Dīpankara's city, parents, chief disciples, servitor, chief female disciples, and Pipphali Bodhi-tree are listed.

The passage names the Pipphali as Dīpankara's Bodhi-tree and the Sālakalyāṇi as Koṇḍañña's Bodhi-tree.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4293-4363 confidence: medium

Dīpankara’s city is Rammavatī; his parents, disciples, servitor, female disciples, and Pipphali Bodhi-tree are named; he is eighty cubits high and compared to a deodar pine or sal-tree in bloom.

Both Dīpankara and Koṇḍañña are assigned named Bodhi-trees in their biographical descriptions.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4522-4607 confidence: medium

Opening segment: an unidentified figure receives ordination, enters ascetic life, attains supernatural Faculties and Attainments, and is reborn in the Brahma heavens; Mangala Buddha’s city, family, disciples, Bodhi-tree, height, age, and death with world-darkening are listed.

Each Buddha entry names a Bodhi-tree or Bo-tree, including Nāga, Nāga-tree, and Arjuna-tree.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4522-4607 confidence: medium

An unnamed figure is ordained, embraces ascetic life, learns the word of Buddha, attains supernatural faculties and attainments, and is reborn in the Brahma heavens. Mangala Buddha’s details are listed, including a Nāga Bodhi-tree, an eighty-eight-cubit body, a ninety-thousand-year life, and death accompanied by darkness in ten thousand worlds and lamentation.

Each Buddha’s entry includes a named Bodhi-tree or Bo-tree as part of the Buddha’s identifying details.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4609-4690 confidence: medium

Paduma appears with three assemblies. The Bodisat is born as a lion, reveres Paduma in trance in a forest grove, roars three times, attends for seven days without prey, puts faith in the Order, and receives a prophecy of future Buddhahood. Paduma's biographical details include the Crimson-tree as his Bo-tree.

Each named Buddha is assigned a Bo-tree: Crimson-tree, great Crimson-tree, Sāla-tree, or great Champaka-tree.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4609-4690 confidence: medium

Paduma has three assemblies and dwells in a forest grove; the Bodisat as a lion venerates him in trance, attends seven days without seeking prey, puts faith in the Order, and receives a prophecy of future Buddhahood. Paduma's city, kin, disciples, Bo-tree, height, and age are listed.

Each Buddha is linked with a named Bo-tree, including Crimson-tree, Sāla-tree, and Champaka-tree.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4692-4781 confidence: medium

Sujāta appears with three assemblies; the Bodisat as universal monarch hears the Law, gives the kingdom of four continents with seven treasures to the Order, takes vows, and receives a prophecy; Sujāta’s city, relations, disciples, Bo-tree, body height, and age are listed.

Each Blessed One is assigned a specific Bo-tree, including a vividly described great Bambu-tree for Sujāta.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4692-4781 confidence: medium

Sujāta has three assemblies; the Bodisat as universal monarch hears the Law, gives his kingdom with seven treasures to the Order, takes vows, and receives prophecy. Sujāta's city, family, disciples, Bambu Bo-tree, body height, and lifespan are listed.

Each listed Buddha is paired with a specific Bo-tree: Bambu, Priyaŋgu, Champaka, Kuravaka, or Kanikāra.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4783-4873 confidence: medium

Tissa is named as a Buddha with three assemblies; the Bodisat is born as Sujāta, takes vows, gains rishi powers, offers heavenly flowers and a sky flower-awning, and receives a prophecy that he will become a Buddha ninety-two kalpas later. The entry names Tissa's city, family, disciples, Asana Bo-tree, body height, and lifespan.

Each Buddha entry names a particular Bo-tree, making the Buddha-tree association a recurring element in the passage.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4783-4873 confidence: medium

Tissa appears ninety-two world-cycles ago. The Bodisat is born as warrior-chief Sujāta, takes vows, gains rishi powers, offers a heaven-grown lotus and Pāricchattaka flowers to Tissa, spreads a flower awning in the sky, and receives a prophecy that he will become a Buddha. Tissa’s city, family, disciples, Asana Bo-tree, height, and lifespan are listed.

Each Buddha’s biographical entry names a specific Bo-tree: Asana, Āmalaka, Pāṭali, Puṇḍarīka, or Sal.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4875-4993 confidence: medium

Kakusandha’s city, parents, disciples, servitor, female disciples, Bo-tree, body height, and age are listed; his Bo-tree is the great Sirīsa-tree.

Each of the three detailed Buddhas is assigned a named Bo-tree: Sirīsa, Udumbara, and Nigrodha.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4875-4993 confidence: low

Kakusandha has one assembly of forty thousand monks. The Bodisat as King Kshema gives robes, bowls, collyriums, and drugs to the Order, hears the Law, takes vows, and receives prophecy; Kakusandha’s city, family, disciples, Sirīsa Bo-tree, height, and age are listed.

Kakusandha, Koṇāgamana, and Kassapa are each associated with a named Bo-tree.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5434-5543 confidence: medium

At the Bodisat’s birth in Lumbini, the mother of Rāhula, Channa, Kāḷudāyi, Kanthaka, the Bo-tree, and four treasure vases also come into being; these are called the Sahajātā or Connatal Ones.

The Bo-tree comes into being with the Bodisat and is repeatedly named as the place under which he will become a Buddha.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5434-5543 confidence: medium

At the Bodisat's birth in Lumbini, the mother of Rāhula, Channa, Kāḷudāyi, Kanthaka, the Bo-tree, and four treasure vases also come into being and are called the Connatal Ones.

The great Bo-tree comes into being with the Bodisat, and the child's future Buddhahood is repeatedly associated with being seated under that tree.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5545-5653 confidence: high

The king takes his son to the festival site and has the child's couch placed under a dense Jambu-tree shade, with a star-inlaid golden canopy and curtain.

As a child, the Bodisat enters the first Jhāna beneath a Jambu-tree, and the tree's shadow remains fixed and circular.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6163-6257 confidence: medium

The Bodisat interprets five dreams as meaning that he will become a Buddha that day, washes and dresses, and sits at the foot of a tree shining with glory.

The Bodisat sits at a tree and lights it with his glory; Puṇṇā sees the tree as gold-colored and Sujātā approaches the Nigrodha-tree; the passage later refers to the Tree of Wisdom.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6163-6257 confidence: medium

Sujātā tells Puṇṇā to watch the holy place. The Bodisat, after five dreams, concludes that he will become a Buddha that day and sits at the foot of the tree, lighting it with his glory.

The Bodisat sits at the foot of the tree, lights the eastern region, and later spends seven times seven days at the foot of the Tree of Wisdom.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6259-6359 confidence: high

The Bodisat spends the day in a blooming sāla grove and proceeds toward the Tree of Wisdom on a god-decked path while superhuman beings offer heavenly flowers and songs; the world-systems fill with perfumes, garlands, and approval.

The Tree of Wisdom/Bo-tree is the site where the Bodisat searches among cosmic horizon shifts and finds the non-trembling place chosen by all Buddhas for attaining Buddhahood.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6259-6359 confidence: high

The Bodisat spends the day in a sāla grove and proceeds toward the Tree of Wisdom along a divinely adorned path, while superhuman beings offer flowers and heavenly songs.

The Bodisat proceeds to the Tree of Wisdom and sits at the Bo-tree at the place where all Buddhas sit for attaining Buddhahood.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6477-6591 confidence: high

Heavenly hosts, Nāgas, Winged Creatures, Angel hosts, and Brahma Gods go to the Bo-tree's foot and shout that the Blessed Buddha has prevailed and the Tempter is overthrown.

At the Bo-tree's foot the Great Being is honored, the Bo-tree is described as paying homage, and he acquires knowledge and complete Enlightenment there.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6477-6591 confidence: medium

Heavenly hosts announce that the Tempter is overcome and that Siddhattha has prevailed; Nāgas, Winged Ones, Angels, Brahma Gods, and other gods rejoice and honor him at the Bo-tree.

The Bo-tree's foot is the place where celestial beings celebrate the Buddha's victory and where the Great Being attains knowledge and Enlightenment.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6593-6700 confidence: medium

The Master stands northeast of the throne, reflects on attaining omniscience there, gazes at the spot seven days, and the place is named the Dāgaba of the Steadfast Gaze.

The passage structures successive post-awakening weeks around the throne, the Bo-tree, a jewelled cloister, a house of gems, and the Shepherd’s Nigrodha-tree.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6593-6700 confidence: medium

For the fourth week angels create a house of gems northwest of the Bo-tree; the Master sits there cross-legged and thinks out the Abhidhamma Pitaka. Abhidhammikas give two explanations of the House of Gems.

The Master remains for weeks near the Bo-tree and later meditates under the Shepherd’s Nigrodha-tree; these tree sites are linked to omniscience, Abhidhamma contemplation, Truth, and Nirvāna.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6702-6791 confidence: medium

At the Mucalinda-tree, Mucalinda the snake-king shields the Blessed One during a storm with seven folds of his hood.

The Blessed One stays or sits at named trees, including the Mucalinda-tree, Rājāyatana-tree, Shepherd’s Nigrodha-tree, and the neighborhood of the Bo-tree, during post-awakening events.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7220-7330 confidence: medium

The Buddha reflects that material property perishes and brings vexation, resolves to give Rāhula the sevenfold wealth of the Arahats obtained under the Bo-tree, and tells Sāriputta to receive him into the Order.

The Buddha identifies the sevenfold wealth of the Arahats as something he obtained under the Bo-tree.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7220-7330 confidence: medium

Rāhula follows the Blessed One asking for his inheritance. The Blessed One reflects that worldly wealth perishes and says, “I will give him the sevenfold wealth of the Arahats which I obtained under the Bo-tree, and make him the heir of a spiritual inheritance!” He then tells Sāriputta to receive Rāhula into the Order.

The Blessed One identifies the Bo-tree as the place where he obtained the sevenfold wealth of the Arahats that he will give Rāhula as spiritual inheritance.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7445-7470 confidence: medium

The Blessed One lived at that spot from attaining omniscience under the Bo-tree until his death.

The Blessed One is said to have attained omniscience under the Bo-tree before living at the spot until death.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XH, 44-62. 129 / BOOK XII, 80-97. 133 / BOOK XIII. / BOOK XIII, 20-33. 141; lines 6307-6398 confidence: medium

Troops of demons encircle the root of the Bodhi tree, eager to seize and destroy it, awaiting their lord's command.

Mara's host encircles the root or foot of the Bodhi tree and intends harm to the sage there.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XII, 27-43. 127 / BOOK XH, 44-62. 129 / BOOK XII, 80-97. 133 / BOOK XIII.; lines 6136-6305 confidence: medium

The great sage, of royal-sage lineage, sits resolved to obtain highest knowledge; the world rejoices, but Mara, enemy of the good law, is afraid.

The decisive confrontation occurs at the root of the Asvattha tree where the sage sits resolved to obtain highest knowledge.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XII, 80-97. 133 / BOOK XIII. / BOOK XIII, 20-33. 141 / BOOK XIII, 34-48. 143; lines 6401-6487 confidence: medium

At the Bodhi tree, a shower of embers and sparks becomes red lotus petals through the saint's charity; despite assaults and missiles, the Sakya saint remains unmoved in posture.

The assaults occur at or against the Bodhi tree, including embers at its foot and stones poured upon it.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XIV, 19-36. I5I / BOOK XIV, 37-54. 153 / BOOK XIV, 55-72: 155 / BOOK XIV, 73-88. 157; lines 7015-7085 confidence: medium

Beings of the Kamavacara worlds, inhabitants of the Pure Abodes, Brahmakayika gods, truth-favoring sons of Mara, other named celestial beings, rulers, and sky/earth/forest deities come to the pavilion of the Bodhi tree.

Beings from various worlds, gods, rulers, and sky/earth/forest deities converge at the pavilion of the Bodhi tree to worship the Gina.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XIV, 73-88. 157 / BOOKS. / BOOK XV, 9-24. 161 / BOOK XV, 43-60. 165; lines 7357-7448 confidence: medium

The fig-tree deity says he planted the fig-tree in a former human birth, fostered it like the Bodhi tree for deliverance, was born in heaven by that merit, and asks the Buddha to stay seven days; the Buddha agrees and meditates beneath it.

The fig-tree is planted and fostered for deliverance, compared with the Bodhi tree, becomes the place of the Buddha's seven-day contemplation, and the Haritaki seed becomes a revered tree.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XIV, I-18. 149 / BOOK XIV, 19-36. I5I / BOOK XIV, 37-54. 153 / BOOK XIV, 55-72: 155; lines 6924-7012 confidence: medium

“sitting there on his seat of grass at the root of the tree ... attained at last perfect knowledge.”

The central attainment occurs while the holy one sits on grass at the root of a tree, and he later stands on the throne under that tree for seven days.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XVI, 117-132. 189 / BOOK XVII. / BOOK XVII, 1-6. 191 / BOOK XVII, 7-12. 193; lines 8587-8661 confidence: medium

Kasyapa, a wealthy Brahman and Vedic master, leaves kin to seek wisdom in asceticism, practises six years of penance at the Bodhi tree, worships the enlightened chief of saints, and becomes foremost among Arhats.

Kasyapa comes to the Bodhi tree, practises six years of difficult penance, worships the chief of saints who attained perfect knowledge, and becomes foremost among Arhats.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) DESCRIPTION OF SUKHAVATI. / INDEX OF WORDS. / XXVI; XXVIII; XXIX; / INDEX OF; lines 14212-14261 confidence: low

“Bodhi-tree, IV, 8 ; ine 27.”

The index lists the Bodhi-tree and jewel-trees as notable entries.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) I24 THE BUDDHA-KARITA OF ASVAGHOSHA. / BOOK XII, 27-43. 127 / BOOK XH, 44-62. 129 / BOOK XII, 80-97. 133; lines 5962-6134 confidence: medium

He reflects that self-mortification is not the way to passionlessness, perfect knowledge, or liberation, recalls the true way at the Jambu tree root, and reasons that strength, calm, meditation, and contemplation lead toward the supreme immortal state.

The passage recalls the true way at the Jambu tree root and culminates with the seer sitting at the foot of the great holy Asvattha tree to obtain perfect knowledge.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 10759-10891 confidence: medium

A Bodhisattva with even a very small stock of merit is to perceive the noble and beautiful Bodhi-tree, at least one hundred yojanas in height.

A noble and beautiful Bodhi-tree at least one hundred yojanas high is a promised visible feature of the Buddha country.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 11964-12108 confidence: high

Amitayus's Bodhi-tree is described as ten hundred yojanas high, always in leaf, flower, and fruit, multicolored, and adorned with jewels, golden strings, chains, pearls, bells, nets, and emblems of the dolphin, Svastika, Nandyavarta, and moon.

Amitayus's Bodhi-tree is immense, jeweled, and always fruitful; its sound reaches immeasurable worlds, and sensory or meditative contact with it protects beings until Bodhi and supports highest perfect knowledge.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) MEDITATION / BUDDHA AMITAYUS. / Part I. / Part II.; lines 17649-17781 confidence: low

Buddha tells Ananda and Vaidehi to meditate next on the jewel-trees, forming perception of seven rows; each tree is eight hundred yojanas high and has flowers and leaves of seven jewels with colored rays issuing from jeweled colors.

The passage describes seven rows of very tall jewel-trees, pearl nets, flower palaces among the trees, and heavenly children dwelling there.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) Part I. / Part II. / Part III. / Part IV.; lines 18792-18889 confidence: medium

The note glosses Bodhi-mandala as the circle or terrace of enlightenment, the ground around the Asvattha tree near which Sakyamuni defeated Mara and obtained Bodhi.

The note identifies the Bodhi-mandala as the enlightenment ground around the Asvattha tree where Sakyamuni defeated Mara and obtained Bodhi.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I ANUSASIKA-JATAKA. / DUBIJACA-JATAKA. / TITTIRA-JATAKA. / VATTAKA-JATAKA.; lines 15801-15894 confidence: medium

In the past, while Brahmadatta reigns in Benares, the Bodhisatta is a Sprite dwelling in kusa-grass in the royal pleasaunce; nearby stands the Wishing Tree or Mukkhaka, inhabited by a former deva-king reborn as a Tree-sprite, who is the Bodhisatta's intimate friend.

The Wishing Tree is described as sacred, favoured by the king, and inhabited by a Tree-sprite; carpenters select it for a replacement pillar, and the king orders it felled.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I BAKA-JATAKA. / C. J. / NANDA-JATAKA. / LOSAKA-JATAKA.; lines 7320-7407 confidence: medium

The squire arrives with flowers, perfumes, lamps, and oil; honors the Elder; makes offerings at the Tope and Bo-Tree; lights a lamp; and invites both monks to his house for the next day's meal.

The squire makes offerings at the Tope and Bo-Tree and lights a lamp there.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III DEVATAPANHA-JATAKA. / BOOK V. PANCANIPATA / SL'JATA-JATAKA. / DHONASAKHA-JATAKA.; lines 6875-6950 confidence: medium

The king marches with a great army, captures kings across India, and comes with a thousand captive kings to attack Takkasila. The Bodhisatta repairs the city walls. The king camps under a large banyan on the Ganges and asks Pingiya what to do after failing to take the city.

The proposed rite is directed to the guardian deity of a large banyan tree, with blood to encircle the tree.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III KUMUHAKARA-JATAKA. / DALHADHAMMA-JATAKA. / SOMADATTA-JATAK.A. / KOTISIMBALI-JATAKA '.; lines 14129-14231 confidence: medium

During Brahmadatta's reign in Benares, the Bodhisatta is described as a tree-spirit dwelling in the top of a cotton-tree.

The Bodhisatta is a tree-spirit dwelling in the top of a cotton-tree, and the threat to the tree is also a threat to the spirit's abode.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III PADAKUSALAMANAVA-JATAKA. / J. III. 20 / LOMASAKASSAPA-JATAKA. / SAML'GC.V-JATAKA.; lines 18565-18652 confidence: medium

The woman flees in haste with her lord and never returns; the Master ends the lesson and identifies his former birth as the divinity dwelling in an old forest tree.

The Master identifies his former birth in the preceding tale as the divinity dwelling in an old forest tree.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18 / INDEX.; lines 19953-20170 confidence: low

"Wishing-jewel"; "Wishing tree"

The index lists both a wishing-jewel and a wishing tree.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA / CHAPTER XVI / CHAPTER XVII; lines 10045-10177 confidence: medium

At the great nibbana the Buddha forms five resolutions: the Bodhi branch will detach, enter a vase, shine with six colours, and rise; the right collar-bone at Thuparama and relics at Hemamalika will rise and perform the double miracle.

In the Buddha's resolution, the south branch of the great Bodhi-tree detaches by itself, enters a vase, illumines all regions, and rises with the golden vase.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA / CHAPTER XVI / CHAPTER XVII; lines 10179-10321 confidence: high

The monarch remembers the thera’s word to send for the great Bodhi-tree and the theri, entrusts Arittha with the mission, accepts Arittha’s request for later pabbajja, and sends him across the ocean to Pupphapura by the thera’s will.

The king sends an envoy to obtain the great Bodhi-tree; the request specifically names the south branch, and monastic authority affirms that the tree shall be sent to Lanka.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA / CHAPTER XVI / CHAPTER XVII; lines 10323-10457 confidence: high

The king declares that if the tree shall go to Lanka and he shall remain firm in the Buddha's doctrine, the south branch shall sever itself and enter the golden vase; the branch then severs at the line, floats above the vase, and sends down roots from the drawn lines.

The great Bodhi-tree is the central sacred object of worship, emits rays that make the universe shine, roots miraculously, and moves between earth and air.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA / CHAPTER XVI / CHAPTER XVII; lines 10459-10471 confidence: medium

A festival of adoration of the great Bodhi-tree is described as vivid with gay and lovely flags, great, brilliant, and splendid.

The passage centers on a festival of adoration for the Great Bodhi-tree and the chapter title refers to receiving the Great Bodhi-tree.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XIV / THE ENTRY INTO THE CAPITAL / CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA; lines 8922-9065 confidence: medium

Queen Anula and five hundred women attain the second stage and seek pabbajja; Mahinda says he cannot bestow it on women and that Sanghamitta should come from Pataliputta with the southern Bodhi-tree branch and bhikkhunis to confer it.

Mahinda says Sanghamitta will come with the southern branch of the great Bodhi-tree and with bhikkhunis to confer women's pabbajja.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XIV / THE ENTRY INTO THE CAPITAL / CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA; lines 9067-9213 confidence: medium

The site is associated with trees of the three Buddhas of the age and with the future placement of the south branch of the Bodhi-tree of the present Tathagata.

The site is linked to trees of three former Buddhas and the future placement of the present Tathagata's Bodhi-tree branch.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XIV / THE ENTRY INTO THE CAPITAL / CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA; lines 9067-9213 confidence: medium

A gardener offers a ripe mango to the king, who offers it to Mahinda; after eating it, Mahinda gives the kernel to the king to plant, washes his hands over it, and it immediately grows into a fruiting tree, causing witnesses to do homage.

The mango kernel planted by the king sprouts immediately and grows into a tall tree with leaves and fruit after Mahinda washes his hands over it.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XIV / THE ENTRY INTO THE CAPITAL / CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA; lines 9215-9351 confidence: high

The Buddha goes to the plot fit for the Bodhi-tree, meditates, and thinks that bhikkhuni Rucananda shall bring the south branch of his Bodhi-tree, the sirisa.

The south branch of the Bodhi-tree is ritually separated, carried in a golden vase, received by the Sambuddha, and planted by King Abhaya in the garden.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XIV / THE ENTRY INTO THE CAPITAL / CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA; lines 9353-9491 confidence: high

The Conqueror stays in the Mahanoma-grove, goes to the place of a former Bodhi-tree, meditates, and thinks that Kantakananda should bring the south branch of his Bodhi-tree, the udumbara, with other bhikkhunis.

A south branch of the Bodhi-tree is ritually marked, separated, placed in a golden vase, miraculously transported by a bhikkhuni, received by the Buddha, and planted by a king; Kassapa later intends a similar south-branch transfer.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XIV / THE ENTRY INTO THE CAPITAL / CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA; lines 9493-9634 confidence: high

A theri of wondrous power takes the regional king to the tree, draws a red-arsenic line around the south branch, separates the Bodhi-branch, places it in a golden vase, and brings it with five hundred bhikkhunis surrounded by devatas.

The passage centers on a Bodhi-branch marked, separated, transported in a golden vase, handed through Buddha and king, and planted in a garden.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XIV / THE ENTRY INTO THE CAPITAL / CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA; lines 9636-9774 confidence: low

The king commands a pasada for the thera in the Tissarama, dries clay bricks with fire, names the dark dwelling Kalapasadaparivena, and sets up a building for the great Bodhi-tree, the Lohapasada, a salaka-house, a refectory, many parivenas, bathing-tanks, and buildings for repose.

Among the king's monastic constructions is a building for the great Bodhi-tree.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XIX / THE COMING OF THE BODHI-TREE / CHAPTER XX / THE NIBBANA OF THE THERA; lines 10870-10914 confidence: medium

In Dhammasoka's eighteenth regnal year, the great Bodhi-tree was planted in the Mahameghavanarama.

The great Bodhi-tree is planted in a monastery, is said in Tissarakkha's thought to be worshipped by the king, and is destroyed by means of a mandu-thorn.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XVI / CHAPTER XVII / CHAPTER XIX / THE COMING OF THE BODHI-TREE; lines 10474-10617 confidence: high

Dhammasoka appoints representatives from royal, ministerial, brahman, trader, cowherd, clan, craft, naga, and yakkha groups; gives eight gold and eight silver vessels; and brings the Bodhi-tree, Samghamitta with eleven bhikkhunis, and Arittha’s party to the ship.

The great Bodhi-tree is the central sacred object; it is guarded, worshipped, consecrated as a monarch, transported by ship, and ritually received in Lanka.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XVI / CHAPTER XVII / CHAPTER XIX / THE COMING OF THE BODHI-TREE; lines 10619-10753 confidence: high

The king raises monuments at places frequented by the Master, escorts the tree along a decorated road with offerings, brings it through Anuradhapura to Mahameghavanarama, and sets it at the prepared place where former Bodhi-trees had stood, with sixteen noble persons assisting.

The tree rises into the air, sends rays across the island and to the Brahma-world, later roots into the earth, and is installed at a place associated with former Bodhi-trees.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XVI / CHAPTER XVII / CHAPTER XIX / THE COMING OF THE BODHI-TREE; lines 10619-10753 confidence: medium

Mahinda, Samghamitta, the king, local nobles, Tivakka, and island people assemble by divine power; a faultless fruit appears on the east branch, falls, is given by Mahinda to the king, and when planted in a golden vase produces eight four-cubit Bodhi-trees.

A faultless fruit appears and falls, is planted in a golden vase, produces eight four-cubit shoots immediately, and saplings are planted across named sites and viharas.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XVI / CHAPTER XVII / CHAPTER XIX / THE COMING OF THE BODHI-TREE; lines 10755-10867 confidence: medium

“for the salvation of the people dwelling in the island, by the majesty of the Sammasambuddha, the king of trees, the great Bodhi-tree was planted”

The great Bodhi-tree is called the king of trees, is planted for the salvation of the people, and is said to endure in Mahamegha-grove with wondrous powers while bringing good to Lanka and progress to the doctrine.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXIX / THE BEGINNING OF THE GREAT THUPA / CHAPTER XXX / THE MAKING OF THE RELIC-CHAMBER; lines 14105-14234 confidence: medium

The king places a jewel-made bodhi-tree in the middle of the relic-chamber; it has an eighteen-cubit stem, five branches, a coral root on sapphire, a silver stem, gem leaves, gold leaves and fruits, and coral shoots.

The bodhi-tree is placed in the middle of the relic-chamber and becomes the organizing point for offerings, railing, canopy, thrones, and couch.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXIII / THE TEN KINGS / CHAPTER XXXIV / THE ELEVEN KINGS; lines 15826-15966 confidence: medium

Kutakanna-Tissa, who had fled from Anula and taken pabbajja, returns with an army, slays Anula, reigns twenty-two years, builds an uposatha building, raises a stone thupa, and plants a bodhi-tree on Cetiya-mountain.

Kutakanna-Tissa places an uposatha building, stone thupa, and bodhi-tree on Cetiya-mountain.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXIII / THE TEN KINGS / CHAPTER XXXIV / THE ELEVEN KINGS; lines 15969-16099 confidence: medium

The king establishes recurring plaster-renewal, Bodhi-tree watering, Vesakha, and lesser festivals, as well as dances, concerts, instrumental music, thrice-daily homage to the Buddha, and twice-daily flower-drum offerings.

The king orders festivals of the Great Bodhi-tree in honor of the watering of the Bodhi-tree.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXV / THE TWELVE KINGS / CHAPTER XXXVI / THE THIRTEEN KINGS; lines 16713-16858 confidence: medium

Sirinaga places a parasol on the Great Thupa and gilds it, builds the Lohapasada, restores steps to the four entrances of the great Bodhi-tree, commands consecration offerings, and remits tribute throughout the island.

The great Bodhi-tree is treated as a major sacred site with restored steps to four entrances and bronze images in its eastern temple.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXV / THE TWELVE KINGS / CHAPTER XXXVI / THE THIRTEEN KINGS; lines 16991-17136 confidence: low

At the Mahavihara Gothabhaya builds a stone pavilion, renews Lohapasada pillars, sets up a stone vedī for the great Bodhi-tree, adds an arched gateway, and places wheel-symbol pillars at the courtyard corners.

Gothabhaya sets up a stone enclosure for the great Bodhi-tree and pillars with wheel-symbols at the courtyard corners.
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The Mahavamsa, or The Great Chronicle of Ceylon I I I / IV. 1 2 14 13 / APPENDIX C / APPENDIX D; lines 18468-18608 confidence: medium

The historical Buddha attains knowledge under an assattha tree; therefore the Bodhi-tree is sacred and present in Buddhist sanctuaries in Ceylon.

The historical Buddha is said to have attained knowledge under an assattha tree, which becomes the sacred Bodhi-tree present in Buddhist sanctuaries in Ceylon.
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The Mahavamsa, or The Great Chronicle of Ceylon I I I / IV. 1 2 14 13 / APPENDIX C / APPENDIX D; lines 18610-18713 confidence: medium

Cetiya is defined as a general term for sanctuary; the passage notes that a tree can be a cetiya and that cetiya is often synonymous with thupa in the Mahavamsa.

The passage states that a tree can be a cetiya, discusses a bodhi-tree temple built around rather than over the sacred tree, and mentions a stone terrace around the bodhi-tree.
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The Mahavamsa, or The Great Chronicle of Ceylon LIST OF ABBREVIATIONS / P.T.S. 1890-1911). / THE MAHAVAMSA / CHAPTEE I; lines 4242-4392 confidence: high

At Uruvela in Magadha, seated at the foot of the Bodhi-tree, the Buddha reaches supreme enlightenment on the full moon of Vesakha, remains seven weeks, then goes to Baranasi, sets rolling the wheel of the law, and brings sixty hearers to arahantship.

The passage locates supreme enlightenment at the foot of the Bodhi-tree and follows it with mastery of senses and bliss of deliverance.
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The Mahavamsa, or The Great Chronicle of Ceylon LIST OF ABBREVIATIONS / P.T.S. 1890-1911). / THE MAHAVAMSA / CHAPTEE I; lines 4539-4670 confidence: medium

A deva, formerly a man in Nagadipa, offered branches to paccekabuddhas for cleansing an alms-bowl, was reborn in a rajayatana-tree in Jetavana, and was brought to Lanka with the tree.

The rajayatana-tree is brought to Lanka, planted on the spot as a sacred memorial, and entrusted to the naga-kings as an object of homage.
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The Mahavamsa, or The Great Chronicle of Ceylon THE COMING OF THE BODHI-TREE / CHAPTER XX / THE NIBBANA OF THE THERA / MAP OF ANURADHAPURA; lines 10917-11099 confidence: medium

The passage lists foundations including Mahavihara, Cetiya-vihara, Thuparama, the planting of the great Bodhi-tree, a stone pillar for the future Great cetiya, the enshrining of the Sambuddha's collar-bone relic, Issarasamana, Tissa-tank, Pathamathupa, Vessagiri, Upasika-vihara, and Hatthalhaka.

The planting of the great Bodhi-tree is listed among the major ordered foundation acts of Devanampiyatissa.
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The Mahavamsa, or The Great Chronicle of Ceylon THE COMING OF THE BODHI-TREE / CHAPTER XX / THE NIBBANA OF THE THERA / MAP OF ANURADHAPURA; lines 11101-11220 confidence: medium

After the week, Samghamitta's body on a bier is carried out of the city and burned east of the Thuparama, near the Cittasala, in sight of the great Bodhi-tree, on a spot she had pointed out; Uttiya builds a thupa there.

Samghamitta's cremation takes place at a spot in sight of the great Bodhi-tree.
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The Mahavamsa, or The Great Chronicle of Ceylon The Mahavamsa, or The Great Chronicle of Ceylon; lines 579-711 confidence: medium

The passage refers to "the narrative of the transplanting of a branch of the sacred Bodhi-tree from Uruvela to Ceylon" and says Sanchi East Gate sculptures represent that event.

The passage explicitly refers to a narrative in which a branch of the sacred Bodhi-tree is transplanted from Uruvela to Ceylon and represented monumentally.
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The Mahavamsa, or The Great Chronicle of Ceylon Y. M. D. / XXXV111 / Y. M. D. / Y. M. D.; lines 1869-2374 confidence: medium

The Chinese account says the king of Ceylon, Chi-mi-kia-po-mo or Sri-Meghavarman, sent two bhiksus to India to the monastery erected by Asoka near the sacred tree of the Buddha in Bodh Gaya.

The passage centers the Bodh Gaya episode on the sacred tree of the Buddha and on the construction or proposed construction of monasteries for pilgrims at that sacred spot.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK IV. / Book IV. Chapter 2. / Book IV. Chapter 3. / Book IV. Chapter 4.; lines 14477-14618 confidence: medium

A cited saying states that the Bodisat's parents, Bo tree, two chief disciples, son, and special attendant had long been destined.

The passage says that the Bodisat's parents, Bo tree, chief disciples, son, and special attendant were destined long ago.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) CHAPTER IX. / IX. DESTINY OF ANANDA, RAHULA, ETC. 2C)7 / IX. DESTINY OF ANANDA, RAHULA, ETC. 2OQ / IX. DESTINY OF ANANDA, RAHULA, ETC. 211; lines 10156-10232 confidence: medium

In stanzas, the Lord predicts that the two thousand disciples will become Tathagatas, reach enlightenment while sitting at the foot of the most exalted tree, share the name Ketus of the Ratna, reveal the law in every direction, and become extinct all at once.

The stanzas state that the disciples will sit at the foot of the most exalted tree and become Buddhas after reaching knowledge.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) CHAPTER VII. / ANCIENT DEVOTION1. / J54 SADDHARMA-PU2VDARIKA. VII. / VII. ANCIENT DEVOTION. 155; lines 7880-7955 confidence: medium

The Lord remains on the terrace of enlightenment at the foot of the tree of enlightenment for ten intermediate kalpas, sitting cross-legged without rising, with motionless mind and unstirring body, while enlightenment has not yet dawned.

The Lord remains at the foot of the tree of enlightenment before his attainment, and the tree is explicitly glossed as the Bo-tree.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) II. SKILFULNESS. 47 / II. SKILFULNESS. 49 / SKILFULNESS. / II. SKILFULNESS. 53; lines 3771-3852 confidence: low

No being who hears the law of the leaders fails to become Buddha; the Tathagatas vow to lead others to enlightenment; future Tathagatas reveal the sole or single vehicle and the stable, perpetual law, with Buddhas awakening on an elevated terrace.

The passage mentions the awaking of Buddhas on an elevated terrace and the speaker's three-week contemplation on the terrace of enlightenment while looking at the tree or king of trees.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) VII. ANCIENT DEVOTION. 155 / VII. ANCIENT DEVOTION. 157 / VII. ANCIENT DEVOTION. 159 / ANCIENT DEVOTION.; lines 8125-8207 confidence: medium

They see Lord Mahabhijnajnanabhibhu, the Tathagata, on the exalted terrace of enlightenment, seated on the royal throne at the foot of the tree of enlightenment, attended by many beings, while his sixteen sons urge him to move forward the wheel of the law.

The Lord is seated at the foot of the tree of enlightenment on an exalted terrace, surrounded by cosmic beings and honored with flowers over a large distance.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) X. THE PREACHER. 223 / X. THE PREACHER. 225 / XL APPARITION OF A ST(JPA. 227 / CHAPTER XI.; lines 11085-11223 confidence: low

The stanzas describe Buddhas staying at the foot of trees like lotuses, tree-bases brightened by Leaders on thrones as darkness is by fire, and fragrance spreading from the Leaders over all quarters.

The verses place many Buddhas at the foot of trees and at tree-bases, with imagery of lotuses, brightness like fire, and pervasive fragrance.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XIII. PEACEFUL LIFE. 273 / XIII. PEACEFUL LIFE. 275 / XIII. PEACEFUL LIFE. 277 / XIIT. PEACEFUL LIFE. 279; lines 12816-12868 confidence: high

“seated upon a throne at the foot of a tree to seek enlightenment” and after seven days reaches “the knowledge of the Tathagatas.”

He sits on a throne at the foot of a tree seeking enlightenment and, after seven days, reaches the knowledge of the Tathagatas.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XVI. OF PIETY. 317 / XVI. OF PIETY. 319 / XVI. OF PIETY. 321 / XVI. OF PIETY. 323; lines 14534-14607 confidence: medium

The keeper “must be considered to make for the terrace of enlightenment” and “steps towards the foot of the tree of enlightenment.”

The keeper is said to step toward the foot of the tree of enlightenment in order to reach enlightenment.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) XXVII1 DHAMMAPADA. / INTRODUCTION. XXIX / XXX DHAMMAPADA. / INTRODUCTION. XXXI; lines 999-1081 confidence: medium

Buddhaghosa consults the Pitakattaya and Atthakatha, composes the Visuddhimagga, assembles learned priests at the Bo-tree, and begins reading the work.

The Bo-tree is the site where Buddhaghosa reads before the priesthood and later the destination of his return worship.
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comparative

The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11393-11550 confidence: low

Several notes cite Mannhardt's Baumkultus alongside German, Schwabian, Saxon, Thuringian, and Bohemian folklore and festival-calendar sources.

Multiple notes cite Mannhardt's Baumkultus and European festival-calendar materials, but the excerpt does not describe the customs themselves.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CONTENTS / DEDICATION. / WILLIAM ROBERTSON SMITH / PREFACE.; lines 213-254 confidence: low

The cover drawing of the Golden Bough is credited to J. H. Middleton, whose interest and sympathy helped the author.

The passage mentions a drawing of the Golden Bough adorning the cover.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4667-4748 confidence: medium

The old Prussian ruler called God’s Mouth governs in the gods’ name; when weak and ill, he may mount a thorn-and-straw heap, exhort the people, promise to go to the gods and speak for them, take perpetual fire from before the holy oak-tree, light the pile, and burn himself to death.

The Prussian scene connects the ruler’s self-burning with perpetual fire located before a holy oak-tree.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6236-6295 confidence: medium

“Thammuz is described as dwelling in the midst of a great tree at the centre of the earth.”

A hymn fragment is cited in which Thammuz dwells in a great tree at the centre of the earth.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6236-6295 confidence: medium

Thammuz is described as dwelling in "a great tree at the centre of the earth."

The passage cites a hymn fragment describing Thammuz as dwelling in a great tree at the centre of the earth.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6465-6519 confidence: high

Attis is called a fair youth beloved by Cybele. One account says he was killed by a boar like Adonis; another says he mutilated himself under a pine-tree and died from loss of blood, a local Pessinus story.

Attis dies under a pine-tree, is changed into a pine-tree, and a cut pine is treated as a divinity with a young man’s effigy attached.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6597-6671 confidence: medium

The festival ends with erection of the Tatu/Tat/Ded pillar, a crossbarred column; a Theban tomb shows it raised by ropes, and the pillar is interpreted as Osiris’ backbone, perhaps a stripped tree form, with its raising interpreted as representing Osiris’ resurrection.

The Ded pillar is raised, interpreted as Osiris’ backbone, possibly as a stripped tree form, and its erection is reported as interpreted by Erman as a representation of Osiris’ resurrection.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6597-6671 confidence: medium

Isis mourns and searches, finds the body at Byblus, where an erica tree has grown around the coffer and been made into a palace pillar; she obtains leave to open the trunk and remove the coffer.

The erica tree encloses the coffer and becomes a palace pillar, while the Ded pillar is interpreted as Osiris’s backbone and possibly as a tree trunk linked with Osiris as tree-spirit.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6725-6799 confidence: high

Osiris is presented as corn-spirit and tree-spirit; a pine is cut, hollowed, used to make an Osiris image, the image is placed in the tree hollow, kept for a year, and burned like the Attis image attached to a pine-tree.

Osiris's image is buried in a hollowed pine; his body and coffer are represented as enclosed in or sheltered by trees; inscriptions call him present in trees.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6957-7045 confidence: medium

Dionysus or Bacchus is described as god of the vine and of trees in general, with Greek sacrifices to 'Dionysus of the tree' and a Boeotian title 'Dionysus in the tree.'

Dionysus is described as a tree god whose image may be a post, tree-stump, or image made from a sacred pine-tree, with boughs or tree materials marking the deity.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1128-1210 confidence: medium

In the Moluccas during public calamity, a slave is placed under a bamboo-tree representing heaven, eats and drinks heaven’s sacrificial portion, and thereafter represents heaven and receives offerings at festivals.

A bamboo-tree is said to represent heaven and to have been honoured as its image at festivals.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1528-1605 confidence: high

The passage reports Grimm’s view that early German sanctuaries were natural woods and lists tree-worship among Celts, Germans, and at the sacred grove of Upsala.

The passage gathers examples of natural woods as sanctuaries, Druidic oak-worship, sacred groves, sacred oaks, and worshipped Roman trees.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1528-1605 confidence: high

Frazer cites Grimm’s argument that the oldest German sanctuaries were natural woods and states that tree-worship is attested for all great European families of the Aryan stock.

The passage surveys tree-worship, sacred groves, divine trees, sacred oaks, and sacred Roman trees across several European traditions.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1528-1605 confidence: high

Among ancient Prussians the sacred oaks are central, especially the chief oak at Romove, where priests keep a perpetual fire of oak-wood in a holy grove.

At Romove sacred oaks are tended by priests who keep a perpetual fire of oak-wood in a holy grove.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1528-1605 confidence: high

Frazer says tree-worship was prominent among Lithuanians, abundant in ancient Greece and Italy, and preserved in Rome through worship of the fig-tree of Romulus and reverence for a Palatine cornel-tree whose drooping prompted people to rush with water.

The withering of the fig-tree of Romulus spreads consternation, and a drooping Palatine cornel-tree prompts people to run with water.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1685-1753 confidence: medium

Frazer states that spirits may be viewed as incorporated in trees, or, in another view, as dwelling in trees and able to leave them; Pelew Islanders conjure the tree-spirit to leave a tree being felled and settle on another.

The passage repeatedly describes trees as bodies or dwellings of spirits, gods, or divinities and treats some trees as sacred because of that presence.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1755-1830 confidence: medium

Tree viewed as spirit dwelling rather than body; animism passing into polytheism; spirit moves from tree to tree, becomes forest god, assumes human form, and retains powers over rain, sunshine, flocks, herds, childbirth, and trees.

The passage repeatedly frames trees, sacred trees, or groves as dwellings, abodes, or the house of a supernatural being.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1755-1830 confidence: high

Jerome of Prague urges Lithuanians to fell sacred groves; women ask the Prince to stop him, saying the woods are the house of god from which they obtained rain and sunshine.

Sacred groves and trees are treated as sources of rain and sunshine; rain may be withheld by sylvan gods, obtained through sacrifice, or elicited by dipping a branch in water.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1755-1830 confidence: high

Tree-spirits make crops grow: Mundari grove deities are responsible for crops; people of the Gold Coast sacrifice at tall trees linked to the fruits of the earth; Swedish peasants place leafy branches in furrows for abundant crops.

Grove deities, tall trees, leafy branches, Harvest-May, and eiresione are described as ensuring crops, fruits, or the growth of corn through a life-giving virtue.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1755-1830 confidence: medium

Frazer describes a shift from trees as bodies of tree-spirits to trees as dwellings of separable spirits; the spirit can move among trees, becomes a forest god, and may be represented in human shape with a branch or similar woodland symbol.

The passage repeatedly treats trees and groves as dwellings or embodiments of spirits that provide rain, sunshine, crop growth, and other fertility powers.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1832-1924 confidence: high

Lhoosai harvest festival: chief and people fell a large tree, carry it into the village, set it up, offer sacrifice, pour spirits and rice over it, and end with feast and dance by unmarried men and girls.

The passage repeatedly describes trees, branches, or cedar sprigs as fostering crop growth, protecting corn, or fertilising seed at harvest and sowing times.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1832-1924 confidence: high

Lhoosai harvest festival: chief and people fell a large tree, carry it into the village, set it up, offer sacrifice, pour spirits and rice over it, and end with feast and dance by unmarried men and girls.

The Lhoosai cut and set up a harvest tree; Bechuanas carry hack-thorn branches when corn is ripe; Gilgit youths bring a cedar branch to the village; Wends set up an oak-tree in the village.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1832-1924 confidence: medium

The wife bakes cakes, drives goats to the Chili stone, pelts them while invoking the Chili, and omens are drawn from their direction; a five-day song addresses the Dread Fairy King and credits him with wife, sons, right ways, and many children.

Gilgit goats are driven to the Chili stone for omens about future kids, and Wends drive cattle around an oak-tree to make them thrive; Frazer also explicitly states that the cedar’s influence is meant to be imparted to goats.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1832-1924 confidence: medium

At a Lhoosai harvest festival in South-East India, the chief and people fell a large tree, bring it into the village, set it up, offer sacrifice, pour spirits and rice over it, and end with a feast and dance by unmarried men and girls.

Several rites occur at harvest, wheat-sowing, May-day, or July and involve a tree, branch, or bough brought into a village, household, stable, or central place.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1832-1924 confidence: medium

After the Gilgit sacrifice, each man takes a cedar spray home; when his wife asks what he has brought, he answers that he has brought children, food, cattle, or whatever is wanted. The wife uses cedar leaves with wine, water, fire, flour, and a ceiling suspension, and addresses the cedar as Shiri Bagerthum.

The Chili cedar is addressed with a divine or royal title in petitions, and household speech and song credit it with children, food, cattle, wife, sons, and many children.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1832-1924 confidence: high

Among the Bechuanas the hack-thorn is very sacred; when corn is ripe men bring home branches to repair the cattle-yard. Frazer also reports South-East African restrictions on cutting timber while corn is green, lest crops be harmed by blight, hail, or frost.

Hack-thorn branches are used in the cattle-yard; goats are brought to the Chili stone for kid omens; May-trees, green boughs, and an oak rite are linked with milk or cattle thriving.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1926-2010 confidence: medium

Some Esthonians believe in Metsik, a mischievous forest spirit with power over cattle welfare; villagers annually make a straw-man image, clothe it, take it to common pasture, and fasten it to a high tree while dancing around it.

The passage describes Metsik's tree-fastened image and the Circassian pear-tree as protectors of cattle, and Metsik's image as a guard of corn as well.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1926-2010 confidence: high

Frazer explains May-tree and May-pole customs as widespread because people cut trees or branches from woods in spring, early summer, or Midsummer and bring them to villages or houses to receive blessings in the tree-spirit's power.

Frazer states that May-tree and related customs involve cutting trees or branches from the woods and bringing them to villages and houses in spring, early summer, or Midsummer.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1926-2010 confidence: medium

Frazer says the May Day green bush before a beloved maiden's house probably came from belief in the fertilising power of the tree-spirit; Kara-Kirgiz barren women roll under a solitary apple-tree to obtain offspring.

The passage gives examples of women rolling under an apple-tree to obtain offspring, clasping guardian-trees for easy delivery, wearing bark garments for protection in childbirth, and Leto clasping trees before giving birth.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1926-2010 confidence: high

Sir Henry Piers reports that on May-eve every family in Westmeath sets a green bush with yellow flowers before the door, or tall slender trees where timber is plentiful.

May-eve and May Day customs place green bushes, boughs, trees, or garlands at household thresholds, doors, porches, and windows.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2013-2063 confidence: medium

Russian villagers before Whitsunday go to the woods, sing, weave garlands, cut a young birch-tree, and dress it in woman’s clothes or adorn it with colored shreds and ribbons.

The Russian birch is dressed in woman’s clothes or ribbons, treated as an honored guest, visited, and explicitly described by Frazer as conceived as personal.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2065-2121 confidence: medium

The chief Swedish event is setting up a tall stripped spruce-pine May-pole, decorated with leaves, flowers, cloth, gilt eggshells, hoops or crosspieces, and topped by a vane or flag; village maidens decorate it and people dance around it in a ring.

The decorated May-pole or tree is raised publicly, people flock to it, and communal dances occur around it.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2198-2268 confidence: high

In Russian Lithuania on May 1, a green tree is set up, the prettiest girl is crowned and swathed in birch branches, and people dance, sing, and shout beside the May-tree.

The passage repeatedly pairs a decorated tree with a leaf-, branch-, straw-, or flower-bearing human figure and explicitly calls this a double representation of the spirit of vegetation.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2526-2600 confidence: medium

In some Altmark villages at Whitsuntide, boys carry a May-tree or lead a boy covered in leaves and flowers, while girls lead a May Bride dressed as a bride with a nosegay; she sings for gifts and links giving with household abundance.

Frazer says the customs show ways the tree-spirit or spirit of vegetation is represented, including May-tree processions, leaf-covered boys, and bride-named girls.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 256-353 confidence: medium

A certain tree grew in the grove, and a strange figure prowled around it by day and night, carrying a drawn sword and watching for an enemy.

The sanctuary contains a tree whose branches may not be broken except by the runaway slave who seeks the priesthood; the broken bough enables the challenge.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 256-353 confidence: medium

At Nemi no branch of the certain tree might be broken except by a runaway slave; if he succeeded, he could fight the priest and, by killing him, reign as King of the Wood.

Only a runaway slave may break a branch from the tree; success gives him the right to fight the priest for the office.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2602-2647 confidence: medium

Little Daedala: Boeotians enter an ancient oak forest, set out boiled meat, follow a raven to an oak, cut it down, make a wooden image, dress it as a bride, and place it on a bullock-cart with a bridesmaid.

The passage describes an oak selected through the raven's action, felled, and made into a bride-dressed ritual image.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2602-2647 confidence: medium

Frazer says the festival closely resembles European spring and midsummer festivals, including a Russian Whitsuntide custom in which villagers fell a birch, dress it in woman's clothes, bring it back with dance and song, and throw it into water on the third day.

Frazer explicitly compares the Daedala to European spring and midsummer practices of felling, dressing, adorning, immersing, or burning trees, poles, and bushes.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2602-2647 confidence: medium

At the Little Daedala, the Boeotians of Plataea go to an ancient oak forest, place boiled meat for birds, follow a raven to an oak, cut it down, make a bride-dressed image from the wood, place it on a bullock-cart with a bridesmaid, and process it to the river Asopus and back with piping and dancing.

A raven-selected oak is cut down and made into an image dressed as a bride.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2602-2647 confidence: high

Frazer says the festival resembles European spring and midsummer festivals, including a Russian Whitsuntide custom where villagers fell a birch, dress it in women's clothes, carry it with dance and song, and throw it into water on the third day.

Frazer explicitly compares the Boeotian festival with Russian, Bohemian, Pyrenean, Angoulême, Cornish, and Dublin customs involving felled trees or bushes used in spring or midsummer rites.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2715-2793 confidence: high

Frazer concludes from modern folk-custom, ancient ritual, and mythology that archaic tree-worship found in spring and midsummer peasant festivals was practiced by Greeks and Romans in prehistoric times.

The passage repeatedly identifies Diana's Arician cult, groves, the sacred grove, and the King of the Wood with tree-spirit or woodland deity worship.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2715-2793 confidence: high

The King of the Wood is linked to the Golden Bough: only one who plucked the bough could assail him, and his life is therefore described as bound up with the tree.

The King of the Wood and the Golden Bough are interpreted as double representations of the tree-spirit or divine life of the grove.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2715-2793 confidence: medium

The passage says living tree-spirit embodiments are often called kings and gives examples such as the Gilgit sacred cedar and the Finnish Tapio with royal woodland titles.

The King of the Wood is compared with the May King, Grass King, and similar Northern European figures and is said to be deemed a living incarnation of the tree-spirit.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2715-2793 confidence: high

The King of the Wood is linked to the Golden Bough: only one who plucked the bough could assail him, and his life is therefore described as bound up with the tree.

The King's life is described as safe while the Golden Bough or its tree remained uninjured, so his life is said to be bound up with the tree.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2715-2793 confidence: medium

Diana’s attributes are said to be those of a tree-spirit or sylvan deity; her sanctuaries were in groves, she is associated with Silvanus, helped women in travail, and was patroness of wild animals.

Diana’s grove sanctuaries, the Arician grove, and the argument that its cult was essentially that of a tree-spirit or wood deity support a sacred tree/grove motif.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2715-2793 confidence: high

Frazer states that European folk-custom shows a tree-spirit often represented by a living person regarded as its embodiment and possessed of fertilising powers.

The passage states that tree-spirits are often represented by living persons and provisionally identifies the King of the Wood as such an incarnation, comparable to the May King and related figures.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 2715-2793 confidence: high

The King of the Wood could only be assailed by someone who had plucked the Golden Bough, and his life was safe while the bough or its tree remained uninjured.

The King of the Wood could only be attacked after the Golden Bough was plucked, so his life is said to be bound up with the tree.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 355-440 confidence: medium

Frazer states two questions: why the priest had to slay his predecessor and why he had to pluck the Golden Bough before doing so.

Before killing his predecessor, the priest had to pluck the Golden Bough.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) / CONTENTS; lines 85-116 confidence: medium

Chapter I is “The King Of The Wood,” with subsections: “The Arician Grove,” “Primitive man and the supernatural,” “Incarnate gods,” “Tree-worship,” and “Tree-worship in antiquity.”

The contents explicitly lists “Tree-worship,” “Tree-worship in antiquity,” and “Killing the tree-spirit.”
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12549-12690 confidence: medium

Among the Cherokees, an arbour of green boughs is made in the sacred square; a shade-tree is planted at the centre; every man provides a green bough.

The Cherokee ceremony places a cut shade-tree in the centre of the sacred square and uses green boughs for an arbour and for each man.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 14703-14846 confidence: high

Some serpents worshipped by old Prussians lived in hollow oaks; oaks were sacred among the Prussians; serpents also played an important part in Demeter’s worship, though they should not simply be assumed to embody her.

Serpents worshipped by old Prussians are said to live in hollow oaks, and the oaks are described as sacred.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 14703-14846 confidence: high

In Siam, the spirit of the takhien tree is believed to appear sometimes as a woman and sometimes as a serpent.

The takhien tree spirit is believed to appear sometimes as a woman and sometimes as a serpent.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 14703-14846 confidence: medium

“It is still a folk-lore rule not to cut the mistletoe with iron; some say it should be cut with gold.”

Mistletoe should not be cut with iron and in some versions should be cut with gold; the passage also compares this to a Cambodian plant-gathering rite from a tamarind tree.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 15521-15650 confidence: medium

A cited Latin couplet says that one may not enter the hidden places of the earth before plucking a golden-haired growth from a tree.

The cited Latin passage says one may not enter the hidden places of the earth before plucking a golden-haired growth from a tree.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10197-10420 confidence: medium

King of the Wood: tree-spirit incarnation, oak personification, formerly probably slain annually, probably burned in oak wood, and similar to North European personages.

Entries include the King of the Wood as tree spirit and oak personification, ceremonies before felling trees, sacred larch-tree, tree worship, sacred groves, and life plants.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10197-10420 confidence: medium

The King of the Wood is indexed as an incarnation of the tree spirit, similar to North European personages, a personification of the oak, probably formerly slain annually, and probably burned in a fire of oak wood.

The King of the Wood is indexed as an incarnation of the tree spirit and personification of the oak, with probable annual slaying and burning in oak wood.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10422-10627 confidence: medium

Entries list May bride, May Day carols and customs, May king, May poles, May queen, sleeping bridegroom of May, and May trees.

May bride, May king, May queen, May poles, and May trees are listed among May Day customs.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10629-10848 confidence: medium

Mistletoe is listed as worshipped by Celts, gathered by Druids, gathered at midsummer and Christmas, viewed as a seat of life, containing the life of the oak, kept from touching the ground, protective against witchcraft, identified as the Golden Bough, and used for divining rods.

The index links mistletoe, the Golden Bough, the life of the oak in mistletoe, sacred trees, groves, the Nemi sanctuary tree, and oak worship.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10629-10848 confidence: medium

Mistletoe is indexed as worshipped by the Celts, gathered by the Druids, gathered at Midsummer Eve and at midsummer and Christmas, possessing qualities, viewed as the seat of life, holding the life of the oak, kept from touching the ground, protective against witchcraft, and identified with the Golden Bough.

The passage links mistletoe with the seat of life, the Golden Bough, and the life of the oak, while also listing oak worship, sacred groves, sacred trees, and the sanctuary tree at Nemi.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10850-11070 confidence: medium

Osiris is indexed under myth, ritual, dead-body representation, corn-spirit, tree-spirit, vegetation god, rites similar to Dionysus and Adonis, possible human-victim representation, mysteries, pig form, death, annual pig sacrifice, and bull form.

Entries list souls of trees, reluctance to fell living trees, customs at tree-felling, sacred pine, Osiris as tree-spirit, Pan as Lord of the Wood, and a child's life bound up with a tree.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11072-11304 confidence: medium

Prussia entries include reverence for oak, high trees worshipped, funeral custom, self-immolation of supreme ruler, spring ploughing, corn drenching, gardens of Adonis, harvest custom, winter-corn sowing, and midsummer fire festival.

The passage indexes reverence for oak, worship of high trees, a sacred oak at Romove, Roman tree worship, rowan used against witchcraft, and Samogitian tree superstition.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11722-11964 confidence: medium

“Upsala, sacred grove”; “Wanika ... believers in the souls of trees”; “Women and tree-spirits”; “Wotjaks, sacred groves”; “Zeus ... represented by an oak at Dodona.”

The passage lists sacred groves, souls of trees, women and tree-spirits, and Zeus represented by an oak at Dodona.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11722-11964 confidence: medium

Entries mention the sacred grove at Upsala, sacred groves of the Wotjaks, Wanika belief in souls of trees, women and tree-spirits, Wends dancing round the oak-tree, and Zeus represented by an oak at Dodona.

Entries mention sacred groves, tree-souls, women and tree-spirits, dancing around an oak, and Zeus represented by an oak at Dodona.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9092-9315 confidence: medium

The index lists beliefs about the soul, detention of the soul, soul in the portrait, plurality of souls, external soul in stories, reluctance to have likenesses drawn, and a person’s life bound up with a tree.

The index lists sacred tree, sacred cedar, protective pear-tree, tree-felling ceremony, trees and cattle, and a person’s life bound up with a tree.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9092-9315 confidence: medium

Index entries mention Cambodia's sacred tree, life bound up with a tree among the Cameroons, cattle and trees, the sacred cedar of Gilgit, and a Circassian belief that the pear-tree protects cattle.

The passage indexes a Cambodian sacred tree, the sacred cedar of Gilgit, a pear-tree protector of cattle, and a Cameroons belief that a person's life is bound up with a tree.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9317-9539 confidence: medium

Entries include Congo belief in souls of trees and initiatory rites; Corea kings confined or untouchable; Curka Coles belief that tree tops are inhabited; divine kings and priests under burdensome observances.

The index lists souls of trees, inhabited tree tops, oak-worship, mistletoe divining rods, Diana as a tree goddess, and the tree of Osiris.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9317-9539 confidence: medium

Entries mention belief in souls of trees, tree tops inhabited, oak-worship, Diana as a tree goddess, the tree of Osiris at Denderah, and divining rods made from mistletoe.

The index lists tree souls, inhabited tree tops, oak worship, Diana as tree goddess, the tree of Osiris, and mistletoe divining rods.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9757-9974 confidence: medium

Germany entry lists sacred groves, a ceremony on felling a tree, the oak as sacred tree, an oak log burnt on Midsummer Day, and the external soul in German stories.

The passage lists sacred groves, sacred oak, tree-felling ceremony, the Golden Bough as representative of the tree-spirit, and the Golden Bough between heaven and earth.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9757-9974 confidence: medium

Germany entry lists sacred groves, tree-felling ceremony, harvest customs, beating as a charm, oak as sacred tree, oak log burnt on Midsummer Day, and external soul in German stories.

Entries mention sacred groves, sacred oak, tree-felling ceremony, tree-spirit representation, and the Golden Bough as mistletoe between heaven and earth.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9976-10195 confidence: medium

The index lists smoke from a sacred tree, inspiration by sacred tree, tree worship in ancient Italy, animate trees in Jarkino, oak as sacred in Italy, and Jupiter represented by an oak.

The index lists sacred-tree inspiration, tree worship, animate trees, an oak as sacred, and Jupiter represented by an oak.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9976-10195 confidence: medium

"Inspiration ... by use of sacred tree"; "Italy, tree worship in ancient"; "oak the sacred tree"; "Jupiter represented by an oak on the Capitol at Rome"

The index refers to sacred trees, tree worship in ancient Italy, inspiration by a sacred tree, and the oak as sacred.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1039-1079 confidence: medium

In Beauce near Orleans, around April 24 or 25, villagers make a straw-man called the great mondard, say the old mondard is dead, process the new one, place it on the oldest apple-tree, later throw it into water or burn it and cast ashes into water, and give the title to the first fruit-plucker.

The great mondard straw figure is placed on the apple-tree and interpreted as the tree-spirit; the first-fruit plucker inherits the same title and is interpreted as the tree-spirit's representative.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2528-2574 confidence: medium

The Gilyak bear is teased, tied to a peg, shot with arrows, decapitated, decorated with shavings, placed on the feast table, asked pardon and worshiped; its flesh, brain, and entrails are eaten, its skull is placed on a tree, and people sing and dance as bears.

The Gilyak bear skull is placed on a tree near the house, and the Goldi suspend the skull, jaw-bones, and ears on a tree as an antidote against evil spirits.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 3200-3287 confidence: medium

Once yearly, Toda adult males kill a very young male calf in the village wood with a club made from the sacred tûde tree, roast it on a sacred fire made by rubbing sticks, and eat it without women present.

The Toda calf is killed with a club from the sacred tûde tree and cooked after a sacred fire is made by rubbing sticks.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 5068-5164 confidence: low

The passage asks what the Golden Bough was and why each candidate for the Arician priesthood had to pluck it before he could slay the priest.

The passage states that each candidate for the Arician priesthood had to pluck the Golden Bough before slaying the priest.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 5068-5164 confidence: medium

Frazer asks what the Golden Bough was and why each candidate for the Arician priesthood had to pluck it before slaying the priest.

Frazer states that each candidate for the Arician priesthood had to pluck the Golden Bough before slaying the priest.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 6175-6255 confidence: medium

Gigantic osier or grass-covered images are said to enclose Druidic victims and are compared with leafy frameworks around human representatives of the tree-spirit.

The passage connects wicker, grass, foliage, and leafy frameworks with human representatives of the tree-spirit or vegetation-spirit.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 6257-6324 confidence: high

Frazer introduces Pliny’s description of Druidic mistletoe gathering; Pliny says Druids esteem mistletoe and the oak on which it grows, choose oak-woods as sacred groves, and perform no sacred rites without oak-leaves.

Pliny’s quoted account presents oak and mistletoe as sacred, with mistletoe gathered ceremonially from the oak by a priest and treated as a universal healer.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 6383-6447 confidence: medium

Frazer says the victim likely represented a particular sacred tree rather than vegetation in general, and presents the oak as the European tree with the strongest claim to be the sacred tree of the Aryans.

The passage describes the oak as a pre-eminent sacred tree, an object of worship, Jupiter’s possible original form, and the tree in which Zeus was immanent at Dodona.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 6449-6496 confidence: medium

The passage states that an essential feature of primitive fire-festivals was the burning of a man representing the tree-spirit, and argues that the represented tree was originally the oak.

The oak is identified as the likely original tree represented at fire-festivals, used in sacred-fire production, fed to a perpetual fire under a sacred oak, and felled and burned at Daedala.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 8043-8129 confidence: medium

Frazer connects the intermediate position between earth and heaven with preserving the life of human divinities and with the belief that mistletoe loses healing virtue if it touches the ground.

The passage speaks of the life of the sacred tree concentrated in mistletoe and then argues that the Golden Bough on the oak was mistletoe.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 8043-8129 confidence: medium

Frazer says the Golden Bough has been identified with mistletoe; Virgil compares it to mistletoe, describes it growing on an oak, and has two doves guide Aeneas to the place where it shines with golden leaves.

The Golden Bough is described as a shining golden branch growing on an oak and compared to mistletoe.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 8131-8195 confidence: medium

The King of the Wood is interpreted as a personification of the tree or oak-spirit; his life or death is in the mistletoe, so the Golden Bough must be broken and probably thrown at him, with Balder cited as a parallel.

The King of the Wood is interpreted as personifying the tree bearing the Golden Bough and, if that tree was oak, as an oak-spirit within a wider oak-worship framework.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 8131-8195 confidence: medium

The King of the Wood is said to personify the tree or oak-spirit; his life or death is in the mistletoe on the oak, and, like Balder, he cannot die while it remains intact.

The King of the Wood's life or death is said to be in the mistletoe on the oak, and the mistletoe must be broken before he can be slain.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 8131-8195 confidence: medium

The King of the Wood is said to personify the tree or oak-spirit; his life or death is in the mistletoe on the oak, and, like Balder, he cannot die while it remains intact.

Frazer suggests the oak-spirit King of the Wood was formerly burned, dead or alive, at the midsummer fire festival in the Arician grove.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 8131-8195 confidence: low

Frazer compares the annual fiery tragedy at Nemi with rites among Celts of Gaul and northern Aryans and says it was probably an essential feature in primitive Aryan oak worship.

The passage compares the Nemi rite with fiery rites among Celts of Gaul and northern Aryans and calls the rite probably an essential feature of primitive Aryan oak worship.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 8197-8275 confidence: medium

The passage states that the life of the oak was conceived to be in the mistletoe, which therefore contained the seed or germ of oak fire; this explains the golden splendor and name Golden Bough, especially at midsummer.

The author says the life of the oak was conceived to be in the mistletoe, that the mistletoe held the germ of fire, and that the supreme god's life was in the mistletoe or Golden Bough.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 8197-8275 confidence: medium

The author generalizes that fire was conceived as stored in trees like sap or juice, so fire-making trees were reservoirs of hidden fire and could be called golden, shining, or bright; he speculates about the name Zeus/Jove as 'the Bright or Shining One.'

The passage says the oak was the tree of the supreme god among Greeks and Italians, that ancient shrines represented the god by an oak, and that northern European Aryans worshipped the oak.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 8197-8275 confidence: high

Frazer says midsummer bonfires were probably sun-charms meant to supply the sun with fresh fire, and that this fire was elicited by friction of oak wood.

The oak is described as a reservoir of fire, with fire drawn from its wood to feed or rekindle the sun.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 8197-8275 confidence: medium

The oak is described as the storehouse or reservoir of fire; since the oak’s life was conceived to be in the mistletoe, the mistletoe contained the seed or germ of the fire drawn from oak wood.

The passage states that the life of the oak was conceived to be in the mistletoe and that the King of the Wood’s divine life was in the mistletoe or Golden Bough.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 8197-8275 confidence: high

Frazer says the sun’s fire was regarded as an emanation of mistletoe, explaining why mistletoe shone with golden splendour and was called the Golden Bough, especially at midsummer.

The mistletoe is called the Golden Bough, shines with golden splendour, and is linked to midsummer fire drawn from the oak.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 8197-8275 confidence: medium

Frazer argues that Virbius was a tree-spirit, the spirit of the oak bearing the Golden Bough, the first King of the Wood, and therefore an oak-spirit who rekindled the sun’s fire and could be confused with the sun.

Virbius and Balder are interpreted as oak-spirits whose brightness or role in rekindling solar fire led to solar identification.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 8197-8275 confidence: medium

Frazer concludes that primitive Aryan worship survived in the sacred grove at Nemi and that the King of the Wood lived and died as an incarnation of the supreme Aryan god whose life was in the mistletoe or Golden Bough.

The King of the Wood is described as living and dying as an incarnation of the supreme Aryan god whose life was in the mistletoe or Golden Bough.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 8277-8286 confidence: medium

"the lake and its surroundings" are little changed from when "Diana and Virbius" received homage in "the sacred grove."

The passage links a sacred grove, former divine worship, the Golden Bough, and the King of the Wood as its sentinel.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 8277-8286 confidence: medium

The lake and surroundings at Nemi are described as little changed from the days when Diana and Virbius received worshippers’ homage in the sacred grove.

The passage links a sacred grove, the Golden Bough, and the King of the Wood as its former sentinel.
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hindu

Sri Vishnu Sahasranaamam Sri Vishnu Sahasranaamam; lines 247-422 confidence: low

'mahoragah'; 'vrxah'; 'nyagrodoh dumbaro svattas'.

The passage includes vrksha, nyagrodha, udumbara, and ashvattha in the divine name-list.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 14210-14338 confidence: medium

On a tree the fine birds eat sweetness, rest, and procreate; a luscious fig is said to be on its top, but none gain it who do not know the Father.

The tree hosts birds, sweetness, rest, offspring, and a top fig that none gain without knowing the Father.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF; lines 74314-74478 confidence: low

"What was the tree, what wood in sooth produced it, from which they fashioned out the earth and heaven?"

The hymn asks what tree or wood was used to fashion earth and heaven.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FIRST. / VMN VW THE RIGVEDA., 33 / HYMN 19.J THE RIGVEDA, 23 / TS ERO; lines 2091-2296 confidence: medium

Varuna sustains the Tree's stem in a baseless region; its root is high above and rays stream downward. The note says the phrase is unclear but may allude to an ancient world-tree myth, the source of life.

Varuna sustains the Tree's stem in a baseless region with a high root and downward-streaming rays; the note says a world-tree myth may be alluded to.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 27747-27935 confidence: low

“The Falcon bore him from heaven’s lofty summit”; a “flying feather” of the Bird fell during the journey, with comparison to Bhujyu’s transport.

A Falcon feather falls during the heavenly journey, and the translator note says it became the sacred Parna or Palasa tree on earth.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE SECOND. / FEYMN 26.) THE RIGVEDA., 291 / HYMN 973 HE RIGVEDA, 298 / HYMN 33.J THE RIGVEDA. 299; lines 19462-19647 confidence: medium

Horse birth and sunlight are linked with an indestructible distant being; the Son of Waters gathers strength in waters, shines for his worshipper, gives treasures, and is associated with worlds as branches and plants born from him.

The hymn says other worlds are the deity’s branches and plants are born of him with their offspring.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 20639-20812 confidence: medium

The Lord of Forests is asked to send oblation to the gods; Agni as Immolator and truer Priest dresses it and offers worship. The note identifies Vanaspati as a large tree, here the sacrificial post and a form of Agni.

The Lord of Forests / Vanaspati is addressed in the rite, and the commentary identifies him as a large tree, the sacrificial post, and a form of Agni.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 20937-21121 confidence: medium

The Forest-Sovran is anointed with heavenly meath, asked for wealth, set east of the fire, raised on the loftiest spot of earth, and asked to drive off poverty and famine.

The post is made from a tree, raised on the altar, called Forest-Sovran and Lord of the Wood, linked to Agni, and said to go forth as gods to the gods' dwelling places.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 75.) PHE RIGVEDA. 645 / THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18; lines 44137-44282 confidence: low

The Vasishthas use perceptions of the heart in secret to resort to that which spreads a thousand branches; the Apsaras bring the Vasishthas wearing a vesture spun by Yama.

The passage mentions an entity spreading a thousand branches, and the note reports a possible interpretation as a mystic tree sustained by Varuna.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 83659-83730 confidence: medium

The gods go upward to heaven by sacrifice, fear being tracked, obstruct men and seers with a point-down post; men and seers find it, raise it, and discern heaven.

The post is fixed upright to track the sacrifice and reveal the world of heaven.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 83732-83821 confidence: medium

The Adhvaryu says, “We are anointing the post; do thou recite”; the post is addressed as a tree, butter is explained as divine sweetness, and the post is asked to give riches whether standing or lying.

The post is addressed as a tree and lord of the forest, raised erect on earth before the fire, asked to bestow wealth, and invoked to repel evil devourers.
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The Hymns of the Rigveda, Complete 2 Volumes PALETTE / VALAKHILYA. / FIYMN 5.3 THE RIGVEDA. 263 / BOOK THE NINTH.; lines 59593-59765 confidence: low

Indu holds Soma in jars and on the purifying sieve, sends a voice on high to the sea of air, shakes the meath-dripping vase, and the Tree yields heavenly milk while Soma flows to places of the sky.

The passage says that the Tree yields heavenly milk and the note identifies the Tree as Soma; nearby verses link Soma with heaven and skyward movement.
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The Hymns of the Rigveda, Complete 2 Volumes THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407; lines 69572-69697 confidence: medium

The passage asks, "What was the tree, what wood... from which they fashioned forth the Earth and Heaven?" and says the Bull is Heaven's and Earth's supporter.

The hymn asks what tree or wood produced the material from which Earth and Heaven were fashioned, and the note discusses Sami and Asvattha wood in relation to sacred fire.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVI / SECTION CLXLVII / SECTION CLXLVIII / SECTION CLXLIX; lines 47633-47691 confidence: medium

Markandeya introduces the mysteries of charity and describes merit from sraddha at Gajacchaya under Aswattha leaves, from founding a dharmasala, and from giving a horse at a reverse-current tirtha.

Sraddha under Aswattha leaves and a horse-gift at a reverse-current tirtha are both described as producing extraordinary merit.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 46064-46147 confidence: medium

The narrator sees a vast banyan tree in the waters and a boy seated on a conch with a celestial bed attached to a bough; the boy has lotus-like or moon-like beauty, lotus-petal eyes, the Sreevatsa mark, and blazing effulgence.

A vast banyan tree remains visible in the waters after universal destruction, and the divine boy is seated on its branch.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLI / SECTION CXLII / SECTION CXLIII / SECTION CXLIV; lines 42021-42104 confidence: medium

After passing many countries and the Uttarakurus, the travelers see Kailasa, the hermitage of Nara and Narayana, celestial trees with all-season fruits and flowers, and the beautiful jujube tree.

The gigantic jujube is described as celestial, beautiful, shade-giving, honey-fruited, sage-frequented, and located at the hermitage of Nara and Narayana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX; lines 40740-40801 confidence: medium

The ground is described as studded with places for sacrificial fires and affected by Yayati's pious works; Lomasa points out the single-leaf Sami tree, a lake, lakes of Parasurama, Narayana's hermitage, and the path of Richika's son practicing Yoga rites.

Lomasa points out a single-leaf Sami tree and identifies Plakshavatarana, the descent of the banian tree, as a Yamuna bathing-place called the entrance to the region of heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXI / SECTION LXII / SECTION LXIII / SECTION LXIV; lines 34776-34845 confidence: medium

Damayanti sees a blossoming Asoka tree, asks it to free her from grief and whether it has seen Nala, then goes around the tree three times and enters a more terrible part of the forest.

Damayanti addresses the Asoka tree by name, asks it to free her from grief and report whether it has seen Nala, and circumambulates it three times.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 37042-37125 confidence: medium

Akshaya-vata is celebrated over the three worlds; offerings to the Pitris there become inexhaustible, and bathing at Mahanadi with oblations to gods and Pitris grants eternal regions and rescues one’s race.

The Akshaya-vata is celebrated over the three worlds, and offerings made there to the Pitris are said to become inexhaustible.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 38057-38130 confidence: medium

The sons of Pandu perform Chaturmasya according to Rishiyajna rites; the Eternal banian stands there; sacrifices there produce eternal merit; the Pandavas fast, and hundreds of ascetic Brahmanas also perform Chaturmasya.

The Eternal banian stands at the sacred sacrificial platform where any sacrifice is said to produce eternal merit.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 3751-3772 confidence: medium

Garuda reaches the sacred place Alamva; divine trees with golden boughs, capable of granting every wish, shake with fear from the wind raised by his wings.

The passage centers on a sacred place with divine, wish-granting, gigantic trees and a vast speaking banian branch.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CCI / SECTION CCII / SECTION CCIII / FOOTNOTES; lines 59956-60108 confidence: low

"viz., the transplantation of the Parijata from Amaravati to the earth."

The passage refers to the transplantation of the Parijata from Amaravati to the earth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / FOOTNOTES; lines 37224-37343 confidence: high

The Aswattha is the sacred Indian fig tree and emblem of worldly life; its roots above are the Supreme Being, branches below are inferior deities, and leaves are Vedic hymns that support the tree and lead to salvation.

The Aswattha is explicitly a sacred tree whose roots, branches, leaves, sprouts, and downward roots map divine, Vedic, sensory, and desire-related aspects of worldly existence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION IV / SECTION V / SECTION VI / SECTION VII; lines 23496-23569 confidence: high

The Northern Kurus are south of Nila and north of Meru, are a residence of Siddhas, and contain fruiting, flowering, will-responsive, and milk-yielding trees, golden sands, jewels, agreeable seasons, and crystal-water tanks.

The passage describes milk-yielding trees, the youth-preserving Kalamra, and the wish-granting Jamvu whose fruit juice becomes a beneficial river.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 23918-24005 confidence: medium

The passage names Goura, Krishna, Maha-krauncha, Gomanta, Sumida, Harigiri, and other mountains; it describes divine abodes, gems, metals, gold, corals, adored Kusa grass, and the Salmali tree.

The passage says the celestial Kusa grass clump and the Salmali tree are adored along with the kingdoms there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 23871-23915 confidence: medium

A large Saka tree stands in the midst of the island, equals the Jamvu tree in height and breadth, and is always adored by the people.

The Saka tree is placed in the midst of the island, is very large, and is always adored by the people.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26274-26328 confidence: medium

The Holy One says the eternal Aswattha has roots above, branches below, and leaves that are the Chhandas; one who knows it knows the Vedas.

The Aswattha is described with roots above and branches below; branches extend downward and upward, and roots reach the world of men.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLI / SECTION CLII / SECTION CLIII / SECTION CLIV; lines 39729-39778 confidence: medium

"There was a lordly (Salmali) tree on one of the heights of Himavat. Having grown for many centuries, he had spread out his branches wide around."

The Salmali tree is an enormous, long-lived tree on a mountain height, sheltering many animals, birds, travelers, and ascetics, and is compared to Meru and heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / SECTION CLXIX; lines 41145-41206 confidence: medium

Gautama finds a level golden-sanded place with a large beautiful banyan like an umbrella; the area under it is drenched with sandal-perfumed water and described as sacred and celestial-like.

The large banyan stands at a sacred, celestial-like spot, provides the location where Gautama rests, and is also the home to which Rajadharman returns.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 16929-17014 confidence: medium

At Sankha, Baladeva sees the gigantic Mohasankha tree, tall as Meru and like the White-mountain; Rishis resort to it, and Yakshas, Vidyadharas, Rakshasas, Pisachas, and Siddhas live by its fruits unseen by men.

The Mohasankha tree is immense, compared to Meru and the White-mountain, is the cause of the tirtha, and sustains supernatural beings who live by its fruits unseen by men.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21767-21851 confidence: high

The figure is easily won by flowers and leaves, is victorious and scorching toward foes, and is identified with an ever-growing Banian, a sacred fig, Ficus religiosa, and the slayer of Chanura.

The figure is identified with a tall Banian, sacred fig trees, and explicitly with the tree of the world whose leaves are Vedic metres.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXV / SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII; lines 13080-13125 confidence: medium

Many sons should be desired so one may go to Gaya; the banian there is celebrated over all worlds and makes offerings under its branches inexhaustible.

The banian at Gaya is said to be celebrated over all worlds and to make offerings placed under its branches inexhaustible.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3361-3444 confidence: high

The deity is called the tree of the world, whose roots extend upward and branches hang downward, and is also called the banian.

The deity is identified with the tree of the world whose roots extend upward and branches hang downward, and with the banian.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3530-3613 confidence: medium

The deity dwells in every body, teaches in silence, is Garuda, master of beings, tree of the world, distributor of karmic fruits, and Vamana who restores Indra’s sovereignty from Vali.

The deity is directly called the tree of the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3614-3697 confidence: high

The addressee is described with vast bodily features, as the inner soul in all creatures, as having a deer on his lap, as bearing innumerable worlds like fruits on a tree, as stretching his lips to swallow the universe, and as the ocean of milk.

The passage says innumerable worlds hang from the addressee like fruits from a tree and also calls him the form and indicator of the tree of the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3698-3781 confidence: medium

The addressee admits devotees into the Gana, has Brahma as driver of the car, sleeps on ashes, protects the universe with ashes, has a body made of ashes, is the tree granting all wishes, protects and transcends the fourteen regions, and is linked with purity and Emancipation.

The deity is identified as a tree that grants the fruition of all wishes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3782-3866 confidence: medium

The addressee resides on Kailasa and goes to Himavat, washes away things like a mighty current, makes lakes and natural waters, has infinite knowledge and blessings, and is identified with merchant, carpenter, world tree, named trees, herbs, grain, and conclusions about Vedas and Grammar.

The passage identifies the addressee with the tree of the world, named trees, herbs, plants, and grain produce.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3867-3950 confidence: medium

The deity is called destroyer of all things, red-bodied, possessor of all vast oceans as ponds for drinking, root of the tree of the world, form of nectar, both cause and effect, ocean of penances, great Yogin, and one ascending to and attaining the highest state.

The deity is explicitly described as the root of the tree of the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 4011-4093 confidence: medium

The hymn calls the addressee the soil of the universe-tree, seed of all creatures, sprout of Jiva, Sat and Asat, Manifest, Father, Mother, Grandfather, doors to Heaven/generation/Emancipation, Nirvana, and Truth-region or beyond.

The being is described as the soil on which the tree of the universe stands.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 30367-30417 confidence: medium

The eternal tree of Brahman is described with the unmanifest as seed, understanding as trunk, egoism as boughs, senses as sprouts, elements and sense-objects as branches, and agreeable and disagreeable fruits; it supports all creatures.

The eternal tree of Brahman is described as supporting all creatures and as being cut by the wise person with knowledge of truth as a sword.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIV / SECTION XXV / SECTION XXVI / SECTION XXVII; lines 28953-29014 confidence: medium

In the second forest, Intelligence is the tree, Emancipation the fruit, Tranquillity the shade, knowledge the resting house, contentment the water, and Kshetrajna the sun; its extent cannot be ascertained in any direction.

In the second forest, Intelligence is the tree, Emancipation is the fruit, Tranquillity is shade, and the forest's extent cannot be ascertained upward, downward, or horizontally.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXII / SECTION XXXIII / SECTION XXXIV / SECTION XXXV; lines 29434-29524 confidence: medium

The preceptor describes a great tree with unmanifest source, understanding as trunk, consciousness as branches, senses and elements as growth, and Brahman as seed.

The preceptor gives a detailed tree image whose parts correspond to principles of manifestation and says knowledge cuts through it toward immortality and release from birth and death.
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The Markandeya Purana Canto LIl. / Canto LIII. / CANIO LIII. / CANTO IIT.; lines 15141-15263 confidence: low

Below Meru are subjacent hills; Mandara, Gandha-madana, Vipula, and Su-parsva are named and decorated with kadam, jambu, asvattha, and banyan trees as standards.

Four mountains near Meru are decorated with specific trees as standards.
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The Ramayan of Valmiki Book I, Canto XLIV: The Descent Of Gangá confidence: medium

Śiva tells Bhagiratha he is pleased and will fling the mountain-born river's waves upon his head.

Gangá moves from heaven to earth and into the underworld only after Śiva receives and releases her, and Brahmá names her Tripathagá, the stream of three paths.
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The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 19909-20004 confidence: medium

A celestial tree grows there, grants every boon on prayer, and the envoys humbly bend in its blessed shade.

The envoys bow at the shade of a celestial tree that grants every boon on prayer.
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The Ramayan of Valmiki Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees.; lines 38928-39087 confidence: low

Rama strings his bow, shoots an arrow at a tree, and the arrow cleaves seven palms, passes through a hill and six subterranean realms to the lowest depth, then returns to his quiver.

The arrow passes through seven palms, a hill, six subterranean realms, and the lowest depth before returning upward to the quiver.
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The Ramayan of Valmiki Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees.; lines 39090-39196 confidence: medium

Sugriva identifies the place as a wide retreat with bright streams, fruit, roots, and shady gardens.

A tree-enclosed grove is identified as the abode of the sacred Seven, whose austerities and continuing glory make the place holy and restricted.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36419-36581 confidence: medium

Pampa at evening is rosy and filled with clusters, shrubs, trees, night-blooming flowers, and unfading flowers that Rama alone will twine into wreaths.

The passage says wondrous ever-fresh trees sprang from the heat-drops of Matanga's pupils, and the flowers there never fade or dry.
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The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30975-31147 confidence: medium

He sees a cloud-like fig-tree whose branches bend earthward, stretching a hundred leagues and giving shade to hermit bands.

The fig-tree is vast, shades hermit bands, is linked to a divine bird episode, and is named Blest.
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The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30975-31147 confidence: medium

A fig tree like a cloud stretches a hundred leagues and shelters hermits. Garuḍ once brought an elephant and tortoise to it; when a bough broke, he carried away the bough and prey to spare the hermits, then fed on the prey and struck the Nisháda lands with the bough. His deliverance of the hermits brought him greater valor.

The fig tree extends a hundred leagues, shelters hermit bands, is associated with Garuḍ’s rest, and bears the name Blest.
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The Ramayan of Valmiki Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering.; lines 42237-42366 confidence: medium

As the Vanaras travel to rouse distant forces, they see a wondrous tree on a Himalayan summit; that sacred height is described as the place of Mahesvar's glorious rite, witnessed by the gods in heaven.

A wondrous tree on the Himalayan summit is connected with a divine rite, and its fruit is heavenly, sweet as Amrit, and removes hunger for a lunar period.
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The Ramayan of Valmiki Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering.; lines 42237-42366 confidence: medium

On the way, the envoys see a wondrous tree on Himálaya’s summit, a sacred height where Maheśvar’s glorious rite had been performed and witnessed by every god in heaven.

A wondrous tree and bright plants grow on Himálaya’s sacred summit at the site of Maheśvar’s rite, producing Amrit-like fruit that removes hunger for a lunar month.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18075-18216 confidence: medium

Bharadvája blesses the travelers and instructs them to go where Yamuná and Gangá meet, cross Kálindí by raft, revere the Fig-tree Śyáma, and continue through forest toward Chitrakúṭa.

Bharadvája identifies the Fig-tree Śyáma as blessed and instructs Sítá to pray there; Sítá greets it, petitions it, and circles it with joined hands.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64572-64708 confidence: medium

“The Kalpadruma or Wishing-tree is one of the trees of Svarga or Indra’s Paradise: it has the power of granting all desires.”

The Kalpadruma is explicitly described as a tree of Svarga or Indra’s Paradise that grants all desires.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64572-64708 confidence: medium

“The Kalpadruma or Wishing-tree is one of the trees of Svarga or Indra’s Paradise: it has the power of granting all desires.”

The Kalpadruma is explicitly described as a paradise tree that grants all desires.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65001-65150 confidence: low

Ravana’s stern mortifications won power so that his trees bore flowers and fruit simultaneously.

Ravana’s mortifications make trees bear flowers and fruit at the same time.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63550-63687 confidence: medium

“Erected upon a tree or high staff in honour of Indra.”

The passage describes something erected upon a tree or high staff in honor of Indra.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63550-63687 confidence: low

“Erected upon a tree or high staff in honour of Indra.”

An object is described as erected on a tree or high staff in honor of Indra.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63848-64027 confidence: medium

A demon, son of Kaśyap and Diti, was slain by Rudra or Śiva when he tried to carry off the tree of Paradise.

A demon attempts to carry off the tree of Paradise and is slain by Rudra or Śiva.
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The Rámáyan of Válmíki, translated into English verse Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees.; lines 39088-39194 confidence: medium

Sugríva says the grove has streams, fruit, roots, and shade; the sacred Seven kept vows there, slept in streams, fasted, lived on air, and after seven hundred years went to heaven.

The grove is encircled by stately trees, preserves the glory of the sacred Seven, deters gods and demons, prevents animals and birds from returning, and requires reverent approach.
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The Rámáyan of Válmíki, translated into English verse Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30973-31145 confidence: medium

Rávaṇ sees a huge fig-tree like a cloud, stretching a hundred leagues for hermit shade; there Garuḍ once brought an elephant and tortoise, and the loaded branch broke under his weight.

The fig-tree stretches a hundred leagues, shelters hermit bands, and becomes the site where Garuḍ saves ascetics from a falling branch.
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The Rámáyan of Válmíki, translated into English verse Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering.; lines 42235-42364 confidence: medium

The Vánars see a wondrous tree on Himálaya’s summit; the sacred height is associated with Maheśvar’s rite, and fruit growing there is sweet as Amrit and removes hunger for one lunar month.

A wondrous tree grows on Himálaya’s sacred summit at the site of Maheśvar’s rite, producing fruit sweet as Amrit that removes hunger for a month.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18073-18214 confidence: medium

Bharadvāja blesses the travelers and instructs them to go where Yamunā and Gangā meet, cross Kālindī by raft, revere the Śyāma fig-tree, and continue toward Chitrakūṭa through a pleasant wooded route.

Bharadvāja identifies the Śyāma fig-tree as holy; Sītā prays to it and circles it with joined hands.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64570-64706 confidence: medium

The Kalpadruma or Wishing-tree is one of the trees of Svarga or Indra’s Paradise and has power to grant all desires.

The Kalpadruma is a tree of Svarga or Indra’s Paradise and grants all desires.
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The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63846-64025 confidence: low

The notes identify the lake of the five nymphs, the holy fig-tree, and the bread-fruit tree.

The notes identify a holy fig-tree and other significant trees, along with a lake of five nymphs.
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The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63846-64025 confidence: medium

A demon, son of Kaśyap and Diti, is slain by Rudra or Śiva when attempting to carry off the tree of Paradise; Namuchi and Vritra are demons slain by Indra; Vritra personifies drought and imprisons rain in the cloud.

A demon attempts to carry off the tree of Paradise and is slain by Rudra or Śiva.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER XII / CHAPTER XIII / CHAPTER XIV / CHAPTER XV; lines 2569-2677 confidence: high

Krishna names the Aswattha/Banyan-tree as holy, with 'boughs beneath' and 'roots above,' and says knowing it is knowing the Veds.

The Aswattha is holy, inverted with roots above and boughs below, extends toward heaven and earth, and encodes knowledge of Veds, deeds, qualities, sense-life, and bondage.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 1741-1807 confidence: low

Krishna identifies himself with Vishnu, Maritchi, the sun, the moon, Sama-Ved, Vasava, mind, Sankara, Vittesh, Pavaka, Meru, Vrihaspati, Skanda, the sea, Bhrigu, OM, whispered prayer, Himala, and Aswattha.

Krishna identifies himself with Aswattha, the fig-tree, among all trees.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER XII / CHAPTER XIII / CHAPTER XIV / CHAPTER XV; lines 2574-2682 confidence: high

Krishna is named as speaker; the Aswattha/Banyan is called ever-holy, with boughs beneath and roots above, and knowing it is linked with knowing the Vedas.

The Aswattha is a holy tree with roots above and boughs below; its branches shoot to heaven and sink to earth, and knowing it is linked with knowing the Vedas.
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The Upanishads Part Third / Part Fourth / Part Fifth / Part Sixth; lines 1865-2021 confidence: high

Describes the Aswattha tree with root above and branches below; commentary identifies it as the tree of creation rooted in Brahman.

The passage describes an ancient Aswattha with roots above and branches below, identifies it as the tree of creation rooted in Brahman, and says all worlds rest in That.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 14866-15022 confidence: high

"The three-footed Brahman has its root upward, the branches are ether, wind, fire, water, earth"; the Aśvattha, the world, is identified with Brahman, and its light is called the Sun and also the light of Om.

Brahman is described as root-upward with elemental branches, and the Aśvattha/world is identified with Brahman.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II MVNDAKA, 2 KHANDA, II. 37 / TAITTIRIYAKA-UPANISHAD. / I VALLI, 4 ANUVAKA, 2. 47 / I VALLI, 6 ANUVAKA, 2. 49; lines 3893-4065 confidence: medium

Trisanku's teaching says in the first person that he shakes the tree, has glory like the top of a mountain, has high-risen pure light, and is bright treasure, wise, immortal, and imperishable.

Trisanku's first-person teaching speaks of shaking a tree, having glory like a mountain top, pure light risen high, and being wise, immortal, and imperishable.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV, 4, 5- / I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21; lines 2976-3064 confidence: high

An ancient tree has roots upward and branches downward; it is called the Bright, Brahman, and the Immortal; all worlds are contained in it and no one goes beyond it.

The ancient tree has upward roots and downward branches, is called Brahman and the Immortal, and contains all worlds; the editorial note identifies it as a tree whose branches produce a forest-like expansion.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V ADHYAYA, II. 257 / V ADHYAYA, 1 4. 259 / SIXTH ADHYAYA. / VI ADHYAYA, 5. 26 1; lines 13130-13217 confidence: medium

The verse describes the figure as the beginning that produces causes uniting soul and body, above the three kinds of time, without parts, many-formed, worshipped, the true source, and dwelling in the mind.

The figure is described as the true source, above the three kinds of time, beyond the world-tree and time, and as the one from whom the world moves round.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA V, HYMN 54. 325 / MANDALA V, HYMN 54. 327 / NOTES. / NOTES. V, 54, 5. 329; lines 23402-23502 confidence: medium

The passage cites a legend that Agni hid in an Asvattha tree and says the Maruts dwell in the Asvattha tree when Indra called them to help against Vrtra, with references to Satapatha Brahmana and Paraskara Grhya.

Agni is said to hide in an Asvattha tree, and the Maruts are said to dwell in the Asvattha tree when called by Indra.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES: / MANDALA III, HYMN 6. 247 / MANDALA III, HYMN 7. 249 / NOTES:; lines 12100-12295 confidence: medium

Worshippers anoint the lord of the forest at the sacrifice with heavenly honey and ask it to bestow wealth when standing upright or abiding in the mother’s lap.

The post is asked to stand upright and rise on the summit of the earth; the gods raise it as the banner of the sacrifice, and the posts go as gods to the abode of the gods.
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germanic

Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2874-2973 confidence: medium

The princess demands an apple from the Tree of Life; the youth wanders through three kingdoms, and three ravens bring him a golden apple from the Tree of Life at the end of the world.

The princess demands an apple from the Tree of Life, and the ravens say they obtained it beyond the sea at the end of the world.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 3527-3617 confidence: medium

The father brings requested gifts from the fair; Cinderella receives a hazel branch, plants it on her mother's grave, waters it with tears, and it grows into a tree where a little white bird grants her wishes.

A hazel branch planted on the mother's grave grows into a tree, and a white bird at the tree grants Cinderella's wishes.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 3620-3729 confidence: medium

Cinderella goes to her mother’s grave beneath the hazel-tree and says, “Silver and gold throw down over me”; a bird throws down a gold and silver dress and silk-and-silver slippers.

Cinderella goes to her mother’s grave beneath a hazel-tree, speaks to the little tree, and a bird throws down increasingly splendid clothing.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 15911-16001 confidence: high

A lost turnip seed grows into a tree reaching up to the sky; the peasant climbs it and sees angels above threshing oats.

A lost seed grows into a tree reaching the sky, and the peasant climbs it to view the angels above.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 16821-16900 confidence: medium

The giant asks for an apple of the tree of life for his betrothed bride and describes the iron-railed garden, guarding beasts, and ring before the apple.

The giant sends the king’s son for an apple of the tree of life; the tree stands in the middle of a protected garden guarded by beasts and an iron railing.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6695-6789 confidence: medium

In 'The Juniper-Tree,' a rich childless couple longs for children; the wife prays, stands beneath a courtyard juniper-tree in winter, cuts her finger while paring an apple, sees blood fall on snow, and wishes for a child red as blood and white as snow.

The juniper-tree is the site of the wish, the later pregnancy markers, the mother's requested burial, and her actual burial.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6791-6886 confidence: medium

The juniper-tree stirs and moves as if rejoicing; mist rises, fire burns within it, and a beautiful bird flies out singing. Afterward the tree is as before, and the handkerchief with the bones is no longer there.

The juniper-tree moves, produces mist and fire, and is the location associated with the disappearance of the bones and the emergence of the singing bird.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 7050-7177 confidence: medium

Marlinchen weeps; the man goes out despite the woman’s warning; the bird sings of gathered bones beneath the juniper tree and drops a golden chain around the man’s neck.

The bird repeatedly sings that gathered bones in a silken handkerchief were laid beneath the juniper tree, and the episode ends with the little brother appearing.
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Teutonic Mythology, Volume 1 GROVES. 71 / GEOVES. 75 / GROVES. 77 / BUILDINGS. 79; lines 3964-4068 confidence: medium

Animal heads and parts hang from tree branches; Christian priests see the practice as a degenerate heathen sacrifice.

The passage explicitly states that the oldest ancestral worship was connected with sacred forests and trees and gives examples involving groves and tree-linked rites.
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Teutonic Mythology, Volume 1 GROVES. 77 / BUILDINGS. 79 / BUILDINGS. 83 / BUILDINGS. 85; lines 4254-4342 confidence: medium

The fanum or bur was 'most likely constructed of logs and twigs round the sacred tree'; halla and other names suggest a stone building.

The passage describes a fanum or bur as probably built of logs and twigs around a sacred tree.
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Teutonic Mythology, Volume 1 HERODIAS, DIANA, ABUNDIA. 287 / HRUODA, OSTARA. 289 / FRIKKA. FKOUWA, 001 / FRIKKA. FROUWA. 303; lines 14938-15023 confidence: low

Westphalian legend links Freckenhorst with shepherd Frickio, who saw a night light where a church was to be built; the passage says the name points to a sacred hurst or grove of Frecka or Fricko that Christianity perhaps appropriated.

The passage interprets Freckenhorst as pointing to a sacred hurst or grove and says Christianity perhaps appropriated the site for a church.
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Teutonic Mythology, Volume 1 IMA.GES. 107 / IMAGES. 109 / IMAGES. 113 / IMAGES. 115; lines 5649-5752 confidence: medium

Freyr's silver statue is said to be carried about in a wagon in Sweden; the passage also mentions a Gotland temple with a hundred gods and Saxo's oak-related simulacrum.

The passage asks whether Saxo's oak simulacrum was a carved oak image or an oak tree worshipped as divine, and it names Thor's oak near Wodansberg.
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Teutonic Mythology, Volume 1 IMAGES. 109 / IMAGES. 113 / IMAGES. 115 / GODS. 117; lines 5755-5841 confidence: high

Rudolf describes a "Truncum ... ligni" set upright "sub divo" and called Irminsul, glossed as "universalis columna, quasi sustinens omnia"; the author calls it a great wooden pillar worshipped under the open sky.

Irminsul is described as a great upright wooden trunk or pillar worshipped under the open sky and glossed as a universal column sustaining all things.
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Teutonic Mythology, Volume 1 IMAGES. 109 / IMAGES. 113 / IMAGES. 115 / GODS. 117; lines 5843-5938 confidence: medium

Franks in Upper Germany connected irminsul with a heathen image on a pillar; the author suggests a hallowed tree-stem, possibly with a god's image, fitting outdoor and forest worship.

Irminsul or the Irman-pillar is treated as a heathen pillar image or hallowed tree-stem, with the image and tree notions blending in the author's account.
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Teutonic Mythology, Volume 1 MINNE-DRINKING. 63 / PROCESSIONS. 65 / TEMPLES. 67 / GROVES. 71; lines 3571-3667 confidence: medium

“Gods dwell in these groves; no images ... are mentioned by name as being set up, no temple walls are reared.”

The passage describes gods dwelling in groves, sacred woods and trees being venerated, and worship, sacrifice, and assembly occurring in the forest setting.
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Teutonic Mythology, Volume 1 MINNE-DRINKING. 63 / PROCESSIONS. 65 / TEMPLES. 67 / GROVES. 71; lines 3571-3667 confidence: medium

Boniface, with “servis Dei secum astantibus,” attempts to cut “arborem quandam mirae magnitudinis” at Geismar, called “robur Jovis.”

Boniface cuts the large Geismar oak called robur Jovis while pagans present curse him as enemy of their gods.
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Teutonic Mythology, Volume 1 MINNE-DRINKING. 63 / PROCESSIONS. 65 / TEMPLES. 67 / GROVES. 71; lines 3669-3758 confidence: medium

The Vita S. Amandi describes inhabitants of Gandavum as worshipping trees and wood and adoring fanes or idols; where fanes were destroyed, monasteries or churches were built.

Multiple examples describe worship of trees and wood, a tree dedicated to a demon, holy oaks, dancing around an old oak, and processions to a holy oak.
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Teutonic Mythology, Volume 1 SACRIFICE. 51 / SACRIFICE. 06 / SACEIFICE, 55 / SACKIFICE. 57; lines 2936-3030 confidence: medium

The passage includes crowning a divine image, sacred tree, or sacrificed animal with foliage or flowers under this heading; it notes no trace in Norse sagas or the oldest documents, then cites Ascension day garlands of white and red flowers hung in rooms or stables until yearly replacement.

The passage refers to crowning a sacred tree with foliage or flowers and describes the annual Questenberg oak with a large garland and dance.
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Teutonic Mythology, Volume 1 TEMPLES. 67 / GROVES. 71 / GEOVES. 75 / GROVES. 77; lines 3863-3947 confidence: medium

Romove is described for the Old Prussians as the most sacred place and a seat of the gods, with their images on a holy oak hung with cloths.

Romove is a seat of the gods with images on a holy oak, and the Auxerre pear tree is honored by heathen people.
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Teutonic Mythology, Volume 1 THUNAR. 177 / THUNAR. 179 / THUNAR. 181 / THUNAR. 183; lines 9154-9218 confidence: medium

The stag-beetle or fire-beetle has South German thunder names and oak/fire/burning names; it is linked to oak-trees sacred to thunder, said to carry red-hot coals on its horns into roofs, and believed to bring lightning danger when carried into a house.

The beetle is linked to oak-trees sacred to thunder, and the oak is said to be dedicated above all trees to the Thunderer.
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Teutonic Mythology, Volume 1 WISE WOMEN. 1597 / WISE WOMEN. 399 / ITIS. VELEUA. GANNA. 403 / NORNI. WYRD. 407; lines 19914-20016 confidence: medium

Urd is described as more consequential than the other two Norns; the fountain by the sacred ash is named Urdarbrunnr, and beside it stands the hall from which the three Norns issue.

The Norns issue from a hall beside Urdarbrunnr, a fountain by the sacred ash; a note expands the association of female supernatural figures with fountains, wells, and springs.
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Teutonic Mythology, Volume 2 CHAPTER XXI. / TREES. 649 / TREES. 651 / TSEES. 653; lines 10263-10344 confidence: high

Under the lime-tree dwarfs haunt, heroes fall into enchanted sleep, blossoms stupefy, and elves have trees, orchards, groves, and Laurin's Rosegarden.

The passage repeatedly associates trees, groves, or orchards with dwarfs, elves, dryads, hamadryads, a fay, and a maiden in a pine.
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Teutonic Mythology, Volume 2 DEAGON. BEETLE. 691 / B92 TEEES AND ANIMALS. / BEETLE. CHAFER. 693 / CHAFEE. BEE. 695; lines 12187-12278 confidence: high

Bees are said to gather on sweet ash-tree juice; the Edda is cited for Yggdrasil, the life-tree, whose dew is called a fall of honey and nourishes bees.

The Edda is cited for Yggdrasil, the life-tree, producing dew called a fall of honey that nourishes bees.
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Teutonic Mythology, Volume 2 EAETH. 643 / MOUNTAINS. STONES. 645 / CHAPTER XXI. / TREES. 649; lines 10074-10154 confidence: high

After conversion, people continued lighting candles and making small offerings under holy trees; church prohibitions name vows, candles, gifts, tree veneration, and demon-consecrated trees whose branches people dared not cut; Anglo-Saxon and Old Norse terms for tree or grove worship are cited.

The passage repeatedly describes holy trees or groves receiving candles, vows, gifts, sacrifices, wreaths, and dances, and mentions taboos against cutting branches.
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Teutonic Mythology, Volume 2 EAETH. 643 / MOUNTAINS. STONES. 645 / CHAPTER XXI. / TREES. 649; lines 10157-10168 confidence: medium

The Latin report says the Lombards took hide from dead animals for eating and, during festival solemnities with horses going ahead, fulfilled vota to a tree near Benevento, as a gentile custom.

The tree receives vota and serves as the place where the hide is suspended; the Latin description associates it with divinity or cultic status.
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Teutonic Mythology, Volume 2 MOUNTAINS. STONES. 645 / CHAPTER XXI. / TREES. 649 / TREES. 651; lines 10171-10261 confidence: high

Trees used for sacrifice and for hanging animal heads or hides are called sacred; saplings over sacrificed animals, such as a willow over a dead foal or calf, are not to be damaged and are compared with Adam of Bremen's divine trees from immolated victims.

The passage links sacred trees with sacrifice under the tree, animal heads or hides hung on the tree, saplings growing over sacrificed animals, and the Uppsala tree-fountain sacrificial setting.
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Teutonic Mythology, Volume 2 MOUNTAINS. STONES. 645 / CHAPTER XXI. / TREES. 649 / TREES. 651; lines 10171-10261 confidence: high

Trees used for sacrifice and for hanging animal heads or hides are called sacred; saplings over sacrificed animals, such as a willow over a dead foal or calf, are not to be damaged and are compared with Adam of Bremen's divine trees from immolated victims.

A willow slip over a dead animal is not to be damaged; breaking ash boughs is dangerous; oaks and hazels have immunity; juniper and other trees warn hewers; the pine's boughs are not touched.
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Teutonic Mythology, Volume 2 MOUNTAINS. STONES. 645 / CHAPTER XXI. / TREES. 649 / TREES. 651; lines 10171-10261 confidence: high

Hallowed trees are addressed as frau or dame; oak heads the list, oak or beech is used in lot-casting, ash is holy, Yggdrasill is mentioned as an ash, a victory-omen wolf stands under ashen boughs, ash boughs are dangerous to break, and rowan has magical power.

Hallowed trees are addressed as frau or dame; Dame Hazel is spoken with in songs; Dame Ellhorn receives a prayer requesting wood with a reciprocal promise; Dame Juniper is addressed in verse.
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Teutonic Mythology, Volume 2 MOUNTAINS. STONES. 645 / CHAPTER XXI. / TREES. 649 / TREES. 651; lines 10171-10261 confidence: high

Under the Klinta tall pine in Westmanland dwelt a hafs-fru, identified as the pine tree's ra; snow-white cattle were driven from the lake to the tree, no one touched its boughs, and such trees are sacred to individual elves, woodsprites, and homesprites.

The hafs-fru or pine tree's ra dwells under the Klinta tall pine; such trees are said to be sacred to elves, woodsprites, and homesprites; Pushkait is said to live under elder.
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Teutonic Mythology, Volume 2 MUSPILLI. / MUSPILLI. RAGNA-ROK. 813 / END OF THE WORLD. 815 / EARTHQUAKES. WALAHALLA. 817; lines 17919-18006 confidence: medium

A mighty tree, Læraðr/Lærðr, stands in the midst of Valhalla; the she-goat Heiðrun crops its foliage and yields a daily barrel of mead enough for all einherjar.

A mighty tree stands in the midst of Valhalla; a goat feeds on its foliage and provides mead for the heroes, while a stag gnaws its branches and water from his horns feeds rivers of the underworld.
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Teutonic Mythology, Volume 2 SNAKE. 687 / DEAGON. 689 / DEAGON. BEETLE. 691 / B92 TEEES AND ANIMALS.; lines 12045-12089 confidence: low

The names donnerguegi and donnerpuppe are said to allude to Donar, whose holy tree the beetle dwells in; Scandinavian tor- beetle terms are compared, though no Icelandic or Old Norse form detecting Thorr is found.

The passage says donnerguegi and donnerpuppe allude to Donar and that the beetle loves to dwell in Donar's holy tree.
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Teutonic Mythology, Volume 2 TIME. 791 / VOL. II. A A / WORLD. 793 / WORLD. 795; lines 16839-16927 confidence: high

The Old Norse system is said to suppose the world-tree Yggdrasil, the greatest and holiest ash, linking heaven, earth, and hell, with branches through the world and beyond heaven.

Yggdrasil is explicitly described as a greatest and holiest ash linking heaven, earth, and hell, with branches reaching beyond heaven and roots extending to multiple realms.
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Teutonic Mythology, Volume 2 VOL. II. A A / WORLD. 793 / WORLD. 795 / WOELD-TREE. 797; lines 16939-17046 confidence: high

The passage says the Eddic tree suggested the tree of the Cross; the Wartburg riddle describes a noble garden tree with roots reaching hell, a summit at God’s throne, branches clasping the world, and singing birds.

The Wartburg riddle, Otfried passage, and Latin exposition all map a tree or Cross onto vertical and horizontal cosmic regions.
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Teutonic Mythology, Volume 2 VOL. II. A A / WORLD. 793 / WORLD. 795 / WOELD-TREE. 797; lines 16939-17046 confidence: low

The passage says the Eddic tree suggested the tree of the Cross; the Wartburg riddle describes a noble garden tree with roots reaching hell, a summit at God’s throne, branches clasping the world, and singing birds.

Birds sit and sing on the noble tree, and the author notes a correspondence to the Norse eagle and squirrel.
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Teutonic Mythology, Volume 2 VOL. II. A A / WORLD. 793 / WORLD. 795 / WOELD-TREE. 797; lines 16939-17046 confidence: medium

Virgil is cited for an ash or aesculus rising toward the air as far as its root tends toward Tartarus; Pliny similarly remarks that the tree descends by root as much as it rises in body.

Virgil and Pliny are cited for a tree whose height into the air matches its root’s descent toward Tartarus or the ground.
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Teutonic Mythology, Volume 2 WOELD-TREE. 797 / WOELD-TREE. 799 / HELL. NIFL-HEIM. 801 / NIFL-HEL. 803; lines 17330-17342 confidence: high

"roots of earth and sea from above grow down" into Tartarus; this "suggests our Norse ashtree, whose root reaches down to Niflheim."

The passage links roots descending into Tartarus with the Norse ash-tree whose root reaches Niflheim.
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Teutonic Mythology, Volume 2 WORLD. 793 / WORLD. 795 / WOELD-TREE. 797 / WOELD-TREE. 799; lines 17049-17137 confidence: high

Irminsul is called an “altissima, universalis columna, quasi sustinens omnia” and is said to be nearly allied to Yggdrasil; Yggdrasil extends roots and boughs in three directions, while highways branch from Irminsul.

Yggdrasil is associated with roots and boughs extending in three directions and with a partition of the world.
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Teutonic Mythology, Volume 2 WORLD. 793 / WORLD. 795 / WOELD-TREE. 797 / WOELD-TREE. 799; lines 17049-17137 confidence: low

The author says the resemblance between the two myths is faint and not close; shared accessories include trickling honey, a gnawed root, and four species of animals, while the world-tree idea is almost absent from the Eastern material.

The passage notes shared accessories in the Old Norse and Eastern materials: trickling honey, a gnawed root, and four species of animals.
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Teutonic Mythology, Volume 3 DRY TREE TURNING GREEN. / TRANSLATION. / HEEOES INSIDE HILLS. / TEANSLATION.; lines 5589-5635 confidence: high

A Low Saxon legend says an ash will grow in Nortorf churchyard; a hidden small shoot appears yearly, and every New-year's night a white horseman on a white horse comes to cut it.

The ash shoot appears yearly and is cut by the white horseman; when the cutting finally fails, the tree will grow and a great battle will occur.
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Teutonic Mythology, Volume 3 DRY TREE TURNING GREEN. / TRANSLATION. / HEEOES INSIDE HILLS. / TEANSLATION.; lines 5589-5635 confidence: medium

The author interprets the story as involving the World-tree and the battle at the world's destruction; he suggests the white rider may be Freyr or a shining god, the black rider Surtr the black, and calls the king a future judge of the world.

The author says the story invites recognition of the World-tree and the battle at the world's destruction.
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Teutonic Mythology, Volume 3 DRY TREE TURNING GREEN. / TRANSLATION. / HEEOES INSIDE HILLS. / TEANSLATION.; lines 5589-5635 confidence: medium

The author interprets the story as involving the World-tree and the battle at the world's destruction; he suggests the white rider may be Freyr or a shining god, the black rider Surtr the black, and calls the king a future judge of the world.

The author identifies the king whose horse stands under the tree with another tree-associated figure and calls him a future judge of the world.
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Teutonic Mythology, Volume 3 HEEOES INSIDE HILLS. 953 / HEEOBS INSIDE HILLS. 955 / TRANSLATION. / DRY TREE TURNING GREEN.; lines 5436-5478 confidence: medium

Peasants are said to report that Frederick was seen as a pilgrim and declared he would become powerful over Roman lands, disturb the clergy, restore the Holy Sepulchre and Holy Land to Christian hands, and hang his shield on a withered bough.

Multiple quoted traditions connect a dry or withered tree with Frederick hanging his shield there and with the winning of the Holy Sepulchre.
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Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 21987-22171 confidence: low

Entries include “halla (temple),” “haruc (temple),” “heiligen-forst, -holt, -loh,” “hawthorn,” and “Hazel, Dame; hazel-rod.”

The index lists holy forest/holt/loh together with hazel, hazel-rod, and hawthorn.
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Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 23377-23561 confidence: medium

Opening index entries include nymphae, holy oaks, Oberon/Auberon, obor glossed as giant, Odas-hemi glossed as paradise, Oden glossed as a giant, Odens-fors as fall, Odens-kalla as spring, OSinn, OSins-ey as isle, OSinn's hall and temple, and related entries.

The passage includes an entry for holy oaks.
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Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 25129-25239 confidence: high

"world ... world, burning of the ... world-tree"

The index lists world-tree and separately glosses Tgg-drasili as world-tree.
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Teutonic Mythology, Volume 3 PEEFACE. / XXXI 11 / PEEFACE. / PEE FACE.; lines 1561-1606 confidence: medium

Churches often rose where a heathen god or sacred tree had been pulled down; people continued old paths to the site; sometimes heathen temple walls became church walls.

A church is said to rise where a heathen god or his sacred tree had been pulled down.
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Teutonic Mythology, Volume 3 PREFACE. / PEEFACE. / PREFACE. / PEEFACE.; lines 2297-2343 confidence: medium

Irmansul and Yggdrasill are called sacred trees; the tree is described as Wuotan's steed, and Old German forest-worship is mentioned.

Irmansul and Yggdrasill are called sacred trees, and the tree is described as Wuotan's steed.
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Teutonic Mythology, Volume 3 PREFACE. / PREFACE. / PEEFACE. / PREFACE.; lines 2254-2294 confidence: low

“our heathen gods were imagined sitting on mountains and in sacred groves”

The passage mentions sacred groves associated with heathen gods and compares medieval churches soaring skyward to lofty trees.
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Teutonic Mythology, Volume 3 TRANSLATION. / DRY TREE TURNING GREEN. / TRANSLATION. / HEEOES INSIDE HILLS.; lines 5535-5586 confidence: medium

The suspended shield is said possibly to signify the approaching Judge; the tree turning green again is discussed beside biblical fig-tree omens, though the author calls that application confused.

The author discusses the tree turning green again and prefers comparison with newly verdant earth after Muspilli or a withered and newly sprouting World-tree, the ash.
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Teutonic Mythology, Volume 3 TRANSLATION. / WHITE LADIES IN HILLS, ETC. / WHITE LADIES IN HILLS, ETC. 967 / WHITE LADIES : KEDEMPTION.; lines 6035-6127 confidence: medium

Redemption conditions include a cherry-stone carried by a bird, a double fir growing from one root and cut after one hundred years by two unmarried persons, and walnut planks that will form the future deliverer's cradle.

Multiple examples make redemption or a future event depend on a tree's germination, growth, felling, and use as cradle timber.
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Teutonic Mythology, Volume 3 XXXI 11 / PEEFACE. / PEE FACE. / PREFACE.; lines 1609-1650 confidence: medium

The passage compares newborn water-sprinkling with baptism, the hammer sign with the cross, and tree-crosses with irmensuls and pagan world-trees.

Tree-crosses are explicitly set beside irmensuls and world-trees of paganism.
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Teutonic Mythology, Volume 4 APPENDIX. / SUPERSTITIONS. C. 1741 / VOL. IV. H H / APPENDIX.; lines 22998-23059 confidence: medium

'arbores colere' — some are reported to worship trees and perform other illicit acts against Christian faith.

Trees are worshipped, receive vows, are described as consecrated to demons, and are held in such veneration that branches and twigs are not cut.
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Teutonic Mythology, Volume 4 CHAPTER IV. / TEMPLES. / TEMPLES. 1309 / VOL. IV. D; lines 1705-1752 confidence: medium

The Abasgi in the Caucasus venerated groves and woods and counted trees among their gods; the prophetic rustle of Armenian cypresses is also mentioned.

Multiple cited examples present groves, woods, trees, holy oaks, and Glasir as venerated, divine, or cult-associated.
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Teutonic Mythology, Volume 4 CHAPTER I. / INTRODUCTION. / INTRODUCTION. 1270 / INTRODUCTION. 1281; lines 343-438 confidence: medium

Romans fell sacred trees; Irminsul is destroyed; Columban breaks divine images and throws them into a lake; Charles has captured Saracen idols smashed; Goifi destroys a heathen temple; old images may be built into church walls.

The passage groups felling sacred trees, destruction of Irminsul, breaking images, throwing images into a lake, smashing idols, destroying a heathen temple, and building old images into church walls.
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Teutonic Mythology, Volume 4 EARTH. 1477 / CHAPTER XXI. / TREES AND ANIMALS. / TREES. 1479; lines 9962-10053 confidence: medium

The passage asks about alder spirits and says Kalis passes from Nala into Vibhitaka, which is afterward regarded as haunted.

Kalis enters the Vibhitaka tree, gods are said to live between bark and tree, and a holy oak grows from the mouth of a slain king.
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Teutonic Mythology, Volume 4 INDEX. / INDEX. / INDEX. / INDEX.; lines 33565-33766 confidence: medium

"oaks, holy"

The index lists holy oaks.
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Teutonic Mythology, Volume 4 MAGIC. 1017 / MAGIC. / MAGIC. 1621 / MAGIC. 1623; lines 17020-17118 confidence: medium

The devil sits among witches on a pillar or tree; dances and weddings occur on trees and boughs; witches have banquets like fays, with food that becomes muck or dung; the devil plays a drone-pipe; a young witch is linked with toads.

The devil sits among witches on a pillar identified as an irmensul and on a tree; dance and wedding take place on trees and boughs.
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Teutonic Mythology, Volume 4 SPELLS. 18G7 / SPELLS. 1869 / VOL. IV. Q Q / INDEX TO VOL. IV.; lines 31434-31589 confidence: high

The index lists Alban as a dwarf's name, Alber as a mountain-sprite, Alberich and Alfrigg/Elberich as fairy king, Alois as a giant, alduruari as world-tree, Alf-heimr as Elf-land, and alf/elf entries.

The index explicitly glosses alduruari as world-tree.
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Teutonic Mythology, Volume 4 SUMMER AND WINTER. 1529 / SUMMER AND WINTER. 1531 / TIME AND WORLD. 1533 / TIME AND WORLD. 1535; lines 12689-12785 confidence: high

The World-tree is called the ash Yggdrasill; the passage also compares a Low Saxon ash legend and discusses central-tree and old-tree expressions.

The World-tree is called the ash Yggdrasill, with terms glossed as central tree or old tree.
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Teutonic Mythology, Volume 4 SUMMER AND WINTER. 1529 / SUMMER AND WINTER. 1531 / TIME AND WORLD. 1533 / TIME AND WORLD. 1535; lines 12689-12785 confidence: high

A snake gnaws at the roots of the ash; the passage says this means mischief to it and compares German superstition placing enmity between snake and ash.

A snake gnaws the roots of the ash, and the passage connects this with enmity between snake and ash in German superstition.
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Teutonic Mythology, Volume 4 SUMMER AND WINTER. 1529 / SUMMER AND WINTER. 1531 / TIME AND WORLD. 1533 / TIME AND WORLD. 1535; lines 12689-12785 confidence: medium

A somewhat doubtful Franconian legend tells of a world-old druden-baum on the Harberg, with golden drops from leaves, milk from roots, dragon-guarded treasure beneath, and a black bird that raises storms when the treasure is approached.

The Franconian legend describes an ancient tree with golden drops, milk at the roots, a dragon-guarded treasure beneath it, and a black bird that raises a storm against treasure-takers.
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Teutonic Mythology, Volume 4 SUMMER AND WINTER. 1531 / TIME AND WORLD. 1533 / TIME AND WORLD. 1535 / TIME AND WOELD. 1537; lines 12788-12882 confidence: medium

Seth looks in at Paradise, sees a spring that divides into Pison, Gihon, Tigris, and Euphrates; at the Euphrates source stands a withered tree with a coiled serpent, roots into hell, and a newborn babe in its crown.

The tree stands at the source of a Paradise river, has roots running down into hell, and bears figures at its trunk and crown.
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Teutonic Mythology, Volume 4 SUMMER AND WINTER. 1531 / TIME AND WORLD. 1533 / TIME AND WORLD. 1535 / TIME AND WOELD. 1537; lines 12788-12882 confidence: medium

The serpent is identified with the forbidden fruit-tree serpent and compared to Nidhoggr; the rivers or springs are compared to those of the Edda, the child to the eagle, and roots of both trees reach hell. Cross wood comes from three pips growing into three trees.

The Cross wood is said to come from three pips from the tree, which grow into three other trees.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. I. 1827 / K. SCANDINAYIAN. / SUPERSTITIONS. K. 1831 / SUPERSTITIONS. K. 1833; lines 29077-29187 confidence: medium

Entry 110 identifies dwelling-trees, large mounds, and mountains as greater amulets inhabited by under-earth folk, and says people avoid cutting such trees; it gives an example of a farmer who cut a branch, blamed his misfortune on it, knelt, and asked forgiveness.

Dwelling-trees are treated as powerful amulets, inhabited by under-earth folk or homesprites, protected from cutting, and tied to blessing or misfortune.
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Teutonic Mythology, Volume 4 TEMPLES. / TEMPLES. 1309 / VOL. IV. D / TEMPLES. 1311; lines 1755-1847 confidence: medium

“The adoration of the oak is proved...” followed by a cited verse describing a tree grown like a cross with two branches.

The passage presents oak adoration, a cross-shaped holy tree, tree- and bark-inhabiting gods, holy woods, and the Tanfana/Irmensul grove-trunk complex.
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Teutonic Mythology, Volume 4 TEMPLES. / TEMPLES. 1309 / VOL. IV. D / TEMPLES. 1311; lines 1755-1847 confidence: medium

“Deos nemora incolere...” and “deos intra arbores et cortices latere”; the passage also states that the Ostiaks have holy woods.

A cited report says gods inhabit groves and hide inside trees and bark.
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Teutonic Mythology, Volume 4 TIME AND WORLD. 1533 / TIME AND WORLD. 1535 / TIME AND WOELD. 1537 / TIME AND WORLD. 1539; lines 12885-12976 confidence: low

A philological note discusses a material sense of wood or tree and cites a line where fire rages against aldurnari, queried as Yggdrasill.

The note cites fire raging against aldurnari, queries Yggdrasill, and states that Surtr is a giant with a phrase supposed to mean fire.
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Teutonic Mythology, Volume 4 WODAN. 1335 / WODAN. 1337 / THUNAR. / THUNAE. 1339; lines 3158-3252 confidence: medium

The Finnish oak is called God's tree; the passage compares Zeus's oak, robur Jovis, and says the oak is sacred to Thorr.

The Finnish oak is called God's tree and is compared with Zeus's oak, Jove's oak, and the oak sacred to Thorr.
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Teutonic Mythology, Volume 4 WODAN. 1831 / WODAN. / WODAN. 1333 / WODAN. 1335; lines 2966-3057 confidence: medium

“OSinn is a rider”; the note also refers to “OSinn and Sleipnir” and to a rune-stone thought to show “Oden and his eight-legged Sleipnir.”

The quoted verse describes nine nights hanging on a windy tree, wounded with a spear and given to Odin; the passage nearby cross-references Yggdrasil and the World-tree.
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The Nibelungenlied II. THE NIBELUNGENLIED. / THE NIBELUNGENLIED. / THE NIBELUNGENLIED / I. THE NIBELUNGEN SAGA; lines 246-338 confidence: medium

King Volsung descends from Odin and has ten sons and one daughter; Sigmund and Signy are twins. Signy is given to Siggeir against her will. At the wedding feast, an old one-eyed stranger thrusts a sword into the central oak-tree; only Sigmund draws it, refuses Siggeir’s gold, and Siggeir plans vengeance.

A one-eyed stranger thrusts a sword into the mighty oak-tree in Volsung’s hall and declares it shall belong to the one who can draw it; Sigmund alone succeeds.
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finnic

Finno-Ugric, Siberian Mythology CHAPTER III / THE PILLAR OF THE WORLD / THE PILLAR OF THE WORLD / THE PILLAR OF THE WORLD; lines 15083-15174 confidence: high

The passage cites a tent-like heaven image from Isaiah and then states that one conception presents the world-pillar as the supporter of the sky.

The passage states that the world-pillar supports the sky and functions as the sky-post around which stars revolve.
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Finno-Ugric, Siberian Mythology CHAPTER III / THE PILLAR OF THE WORLD / THE PILLAR OF THE WORLD / THE PILLAR OF THE WORLD; lines 15083-15174 confidence: medium

Ostiak tales link the number seven with the pillar: a courtship traveler sacrifices at the God-faced holy tree with seven reindeer-bulls and seven bows, and a hero setting out on a dangerous journey is advised to bring seven animals.

A person setting out on courtship sacrifices at the God-faced holy tree, and advice to a hero setting out on a dangerous journey includes bringing seven animals.
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Finno-Ugric, Siberian Mythology CHAPTER XX / THE REALM OF THE DEAD / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21226-21330 confidence: high

Altai shamans use a divided world-tree for heavenly travel; Dolgan explanations say shamans escort dead souls to this tree, where they live as little birds.

Altai shamans use a divided world-tree for heavenly travel, and Dolgan accounts say dead souls continue at the tree as little birds.
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Finno-Ugric, Siberian Mythology DEITIES OF BIRTH / CHAPTER XVII / SACRIFICES TO NATURE GODS AMONG / THE VOLGA FINNS; lines 11981-12029 confidence: medium

Sacred groves are generally kept for Nature-god sacrifices; among the Cheremiss they are called kus-oto, glossed as sacrifice-grove, and are often large.

Sacrificial groves are described as sacred settings composed of leafy trees, with preferred species named.
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Finno-Ugric, Siberian Mythology FOREST SPIRITS / FOREST SPIRITS / FOREST SPIRITS / FOREST SPIRITS; lines 8573-8649 confidence: medium

The forest and trees are said to be animated; a Lapp felling trees strikes trunks with the back of the axe to kill the tree first, and omission is believed to make the wood crackle and throw sparks when burning.

Trees are treated as animate, able to understand speech, listen, fear, prosper with a soul, wither when the soul departs, and receive prayer or offerings.
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Finno-Ugric, Siberian Mythology GENERAL MEMORIAL FEASTS / GENERAL MEMORIAL FEASTS / GENERAL MEMORIAL FEASTS / GENERAL MEMORIAL FEASTS 67; lines 3097-3177 confidence: medium

Graan describes Swedish Lapps collecting morsels from Christmas dishes into a birch-bark trough shaped like a small sailing boat with masts, sails, and oars, then placing it in a tree near the tallest pine and cutting round figures into the pine.

Boat-shaped vessels and troughs are placed in tall trees or near a pine, and a tree is smeared with reindeer blood and loaded with organ morsels.
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Finno-Ugric, Siberian Mythology GODS OF SKY AND AIR / GODS OF SKY AND AIR / PLATE XXVI / GODS OF SKY AND AIR; lines 10169-10263 confidence: high

Missionaries say the Lapps sacrificed to Veralden rade, Ruler of the world, so he would not let the sky fall; they erected a split or forked tree or high pillar called the pillar of the world, smeared with sacrificial blood.

Lapp rites erect a split or forked tree or pillar of the world for Veralden rade to support the world and keep the sky from falling; the North Star is also called pillar of the world in some places.
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Finno-Ugric, Siberian Mythology HEROES / PLATE XVIII / HEROES / HEROES; lines 7156-7231 confidence: medium

The bundle may be hung at home or on the sacrifice-tree and is burned when the promise is redeemed; garments of the sick or iron implements such as axe, sickle, or knife may also be placed until the promised animal is sacrificed.

Promise objects are hung on the sacrifice-tree, bread is placed at its root, candles are placed in bark hollows, and prayers occur before the tree.
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Finno-Ugric, Siberian Mythology J A . / OF ME / PLATE LXII / OF THE; lines 22487-22609 confidence: medium

Yenisei shamans may use an iron staff with cross-branches where summoned spirits alight; the passage says the object was probably a world-tree symbol, linked with spirits dwelling in the tree, escort of dead souls, and Altaic ascent to the Heavens.

The passage says the branching staff was probably originally a symbol of the world-tree, in which spirits dwell, to which the shaman escorts souls of the dead, and by which the Altaic shaman rises to the Heavens.
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Finno-Ugric, Siberian Mythology PLATE XLIII / THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE; lines 15921-15999 confidence: high

Ancient Egyptian pictures show a date-palm partly tree and partly woman giving nourishment that produces eternal life, sometimes at the brink of the spring of the water of life.

The passage repeatedly presents a tree of life as nourishing beings, producing eternal life, or sustaining the First Man and animals of creation.
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Finno-Ugric, Siberian Mythology PLATE XLIII / THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE; lines 15921-15999 confidence: high

Ancient Egyptian pictures show a date-palm partly tree and partly woman giving nourishment that produces eternal life, sometimes at the brink of the spring of the water of life.

The Egyptian, Eddic, and Iranian descriptions associate the life-tree with a spring or water of life.
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Finno-Ugric, Siberian Mythology PLATE XLIII / THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE; lines 15921-15999 confidence: high

The passage links West Siberian and ancient Iranian ideas: a mighty tree or tree of life stands on the central iron mountain, Hara Berezaiti; under it is the spring Ardvisura and Iranian paradise, where the first man Gajomartan dwells as a white being.

The West Siberian and Iranian material locates the mighty tree or tree of life on an iron mountain at the centre of the earth-disc.
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Finno-Ugric, Siberian Mythology PLATE XLIII / THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE; lines 15921-15999 confidence: medium

The Yakut tree of life with a goddess from the roots is compared to Yggdrasil, whose branches cover earth and rise over heaven, whose trunk is hidden by white fluid, and beneath which are Urdarbrunn and the three Norns; the author says the trees are identical except for the number of goddesses.

Kybai-Khotun is a goddess of Birth and Fate and tree spirit who gives birth to the first man with the Over-god; Yggdrasil has the Norns, deities of birth and fate, under its roots.
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Finno-Ugric, Siberian Mythology PLATE XLIII / THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE; lines 15921-15999 confidence: high

The Eddic eagle in the crown and Nidhugg under the roots are said to be closely connected with Central Asian tree-of-life details; a Kalmuck dragon in the sea at the foot of Zambu waits for falling leaves, and missed leaves become gold.

The Edda has an eagle in the crown and Nidhugg under the roots; Central Asian tales place Garide in the crown and Abyrga at or around the tree, with the eagle attacking the snake.
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Finno-Ugric, Siberian Mythology PLATE XLIV / THE CREATION OF MAN / THE CREATION OF MAN / THE CREATION OF MAN; lines 16721-16799 confidence: low

Ulgen creates the earth, seven masculine beings and seven trees, then Maidere and a tree upon the golden mountain; after seven years the trees have branches but men have not increased, and Maidere receives power to oversee increase and begins creating a woman.

Ulgen creates seven men with seven trees, and Maidere with a tree upon the golden mountain.
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Finno-Ugric, Siberian Mythology PLATE XLV / ASTERY TO FRIGHTEN AWAY A FEMALE / THE HEAVEN GOD / THE HEAVEN GOD; lines 17576-17671 confidence: high

Yakuts erect trees before the victim, seven with leaves and some with bird figures, representing heaven’s storeys through which the victim goes to the Supreme God; Dolgans set up nine stumps with bird figures in a shaman ceremony, representing nine storeys through which the shaman flies to God with the birds’ help.

Yakut and Dolgan rites use trees or stumps with bird figures to represent seven or nine heavenly storeys through which the victim or shaman goes to God.
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Finno-Ugric, Siberian Mythology PLATE XLVII / THE SONS OF GOD / CHAPTER XII / THE GREAT MOTHER; lines 18156-18225 confidence: high

The deified lake is placed beside the tree of life at the earth’s centre; in some Altaic beliefs a milk lake in the third Heaven supplies life-force taken by Jajutsi at each child’s birth.

The deified lake is located beside the tree of life in the centre of the earth, and related passages place lake, forest, bird, or goddess in relation to the tree’s roots or crown.
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Finno-Ugric, Siberian Mythology PLATE XV / FAMILY GODS / CHAPTER IX / HEROES; lines 6456-6549 confidence: medium

At Samoyed meetings, reindeer and dogs are sacrificed to tutelary spirits; idol mouths are smeared with blood and fat, flesh is eaten, and heads or sometimes hides are hung on a holy tree.

Heads, hides, garments, horns, and other items are hung on holy trees in connection with idol worship and sacrifice.
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Finno-Ugric, Siberian Mythology PLATE XVI / IF THE / HEROES / HEROES; lines 6654-6732 confidence: medium

Some sanctuaries have a bench, stool, or narrow table used as an altar; the offering table often stands at the foot of a thick old tree under which the sacrificing priest reads prayers.

The offering table is often at the foot of a centuries-old tree, prayers are read beneath it, and ceremonies are said to center around an old tree.
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Finno-Ugric, Siberian Mythology PLATE XVII / I? IKE / HEROES / HEROES; lines 6955-7059 confidence: medium

The passage describes separate cooking of major organs, cutting small fragments from the carcass and organs, placing one fragment on the table and throwing another into the fire; it also says earlier pieces were hung in a tree and compares this to Lapps and others fastening organ slices to a holy tree.

Organ pieces, hides, bones, and skeletons are described as being hung or fastened to a holy tree.
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Finno-Ugric, Siberian Mythology PLATE XXXII / THE CHEREMISS / SACRIFICES TO NATURE GODS 263 / SACRIFICES TO NATURE GODS 265; lines 12130-12208 confidence: medium

Each god in the grove has a sacrifice tree in a row; the great Jumo’s tree is at the extreme east, ceremonies begin there, and ceremonies at the trees are said to resemble one another closely.

Each god has a sacrifice tree, and the ceremony followed in the passage centers on the tree of Jumo or the Heaven god.
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Finno-Ugric, Siberian Mythology PLATE XXXII / THE CHEREMISS / SACRIFICES TO NATURE GODS 263 / SACRIFICES TO NATURE GODS 265; lines 12130-12208 confidence: medium

A wooden bowl on a small pillar to the right of the tree receives a honey drink and is called a resin-bowl; a small young lime is bound with bast against the living great sacrifice tree, with species correspondence noted for oak or birch trees.

A young tree is set against the living great sacrifice tree and bound to it with bast, with species correspondence specified in some cases.
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Finno-Ugric, Siberian Mythology SACRIFICES TO NATURE GODS / PLATE XXXV / SACRIFICES TO NATURE GODS / SACRIFICES TO NATURE GODS; lines 12764-12845 confidence: medium

Orolek-pieces, candlestick, part of a large loaf, and three small loaves are left at the foot of the tree for the next morning; the fire is kept burning through the night; at sunrise those who stayed in the grove take part in the orolek-sacrifice.

Offerings are placed at the foot of or before the tree, coins are hidden at the sacrifice tree, priests stand under the sacrifice tree, and in some variants a girdle remains tied to the living sacrifice tree as a pledge.
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Finno-Ugric, Siberian Mythology THE CREATION OF MAN 379 / CHAPTER VIII / THE FALL OF MAN / THE FALL OF MAN; lines 16930-17009 confidence: medium

In the Biblical paradise, two trees grow in the centre: the tree of life and the tree of knowledge of good and evil; the fruit of the latter is forbidden to humans.

The passage contrasts Biblical central trees of life and knowledge with a Central Asian single tree whose eastward and westward branches provide nourishment and misfortune and which is called both a tree of life and death.
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Finno-Ugric, Siberian Mythology THE CREATION OF MAN / THE CREATION OF MAN 379 / CHAPTER VIII / THE FALL OF MAN; lines 16851-16927 confidence: medium

In the Altaic tale, God sees a lonely branchless tree, commands nine branches to grow, and ordains nine human beings and nine races; later the tale speaks of Torongoi and Edji, a fur-covered man and wife.

God creates nine branches on a tree and commands nine humans and nine races to appear in connection with those branches.
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Finno-Ugric, Siberian Mythology THE HEAVEN GOD / THE HEAVEN GOD / PLATE XLVI / THE HEAVEN GOD; lines 17674-17723 confidence: high

“Yakut custom of erecting trees, representing the storeys of heaven, before the victim offered to the god dwelling in the highest storey of heaven.”

The Yakut custom erects trees as representations of the storeys of heaven before a victim offered to a god in the highest storey.
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Finno-Ugric, Siberian Mythology THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND; lines 3634-3710 confidence: medium

A Great Oak grows high enough to block sun and moon, is cut down, and falls across Pohjola's river as an everlasting bridge for those killed without sickness.

The Great Oak falls across Pohjola's river as an everlasting bridge for those killed without sickness, and the author links it to the Milky Way as a great-tree trunk traversed by battle-dead.
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Finno-Ugric, Siberian Mythology THE ORIGIN OF THE EARTH / CHAPTER III / THE PILLAR OF THE WORLD / THE PILLAR OF THE WORLD; lines 15011-15080 confidence: high

The Ostiak strong pillar at the town center, described as a tree planted by God, is interpreted as a representation of the pillar supporting the sky; prayers are read at the post.

The passage explicitly interprets the central post or tree as a representation of the pillar supporting the sky.
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Finno-Ugric, Siberian Mythology THE ORIGIN OF THE EARTH / CHAPTER III / THE PILLAR OF THE WORLD / THE PILLAR OF THE WORLD; lines 15011-15080 confidence: medium

Bird-bearing pillars, sometimes with branch-like cross-pieces, are said by the Dolgans to symbolize never-falling props before the dwelling of the Supreme God; the sons of God dwell on the cross-pieces.

Pillars with branch-like cross-pieces are linked to never-falling props before the Supreme God's dwelling, with the sons of God dwelling on the cross-pieces.
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Finno-Ugric, Siberian Mythology THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / CHAPTER III / THE PILLAR OF THE WORLD; lines 14947-15008 confidence: medium

The stars' regular movement around an axis at the North Star is said to have produced the idea of a concrete central object supporting the sky; similar belief is attributed to the Lapps and other Northern Hemisphere peoples.

The sky-supporting object is named as pillar or post in North Star terminology, and a Yakut tale gives a speaking iron tree that grows with heaven and earth.
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Finno-Ugric, Siberian Mythology THE PILLAR OF THE WORLD / CHAPTER IV / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN; lines 15348-15429 confidence: high

Japanese art shows a narrow central mountain widening at intervals to represent storeys of Heaven; in this shape Sumeru resembles a tree and is said to illuminate development of the world-tree from the world-pillar.

The passage says Japanese Sumeru resembles a tree and may illuminate development from world-pillar to world-tree; a Central Asian tale explicitly places a world-tree on the central mountain.
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Finno-Ugric, Siberian Mythology THE PILLAR OF THE WORLD / V : ' - : / PLATE XLII / THE PILLAR OF THE WORLD; lines 15176-15271 confidence: high

The passage discusses the number seven in names of a god and describes Salym Ostiaks erecting a fir-wood pillar with seven marks for sacrifice to the Roach lake old man, with cloths, sacrificial runes, a bound animal, and blood directed to the post.

Ostiak sacrificial and luck-giving posts have seven marks, cuts, or branches, and the passage states these represent seven storeys of the sky.
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Finno-Ugric, Siberian Mythology THE PILLAR OF THE WORLD / V : ' - : / PLATE XLII / THE PILLAR OF THE WORLD; lines 15176-15271 confidence: medium

Vogul tales tell of a seven-divided pure silver holy pillar to which the son of God ties his steed when visiting his father.

Vogul tales describe a seven-divided pure silver holy pillar used by the son of God to tether his steed while visiting his father.
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Finno-Ugric, Siberian Mythology THE PILLAR OF THE WORLD / V : ' - : / PLATE XLII / THE PILLAR OF THE WORLD; lines 15176-15271 confidence: high

The passage says the seven divisions or branch stumps represent seven sky storeys; in Altai Tatar rites a central birch with nine divisions symbolizes nine heavens, and the shaman climbs division by division upward through them.

The Altai Tatar shaman climbs a centrally erected nine-notched birch, with each notch corresponding to a heaven, until reaching the ninth.
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Finno-Ugric, Siberian Mythology THE PILLAR OF THE WORLD / V : ' - : / PLATE XLII / THE PILLAR OF THE WORLD; lines 15176-15271 confidence: high

The passage describes the Altai shamanic birch as between world-pillars and a branched world-tree from the earth’s center, and cites an Abakan Tatar poem about a white seven-branched birch on an iron mountain in the center of the earth.

The passage cites a white seven-branched birch-tree on an iron mountain in the center of the earth and frames it as part of the world-tree/world-pillar complex.
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Finno-Ugric, Siberian Mythology THE PILLAR OF THE WORLD / V : ' - : / PLATE XLII / THE PILLAR OF THE WORLD; lines 15176-15271 confidence: high

The passage says the seven divisions or branch stumps represent seven sky storeys; in Altai Tatar rites a central birch with nine divisions symbolizes nine heavens, and the shaman climbs division by division upward through them.

Seven divisions are linked with seven sky storeys among Ostiaks, while Altai Tatar shamanic practice uses nine divisions for nine heavens.
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Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / CHAPTER XXI / PLATE LIX / PLATE LX; lines 22171-22254 confidence: low

"Fig. 20. Dolgan Shaman-attributes and the World-tree"

A caption fragment names Dolgan shaman attributes and the World-tree.
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Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / PLATE LVII / OF THE / THE REALM OF THE DEAD 489; lines 21333-21422 confidence: medium

At Irlek-Khan's stone dwelling with forty corners, nine larches grow from one root; horses of the nine Princes of death are tied there; an inscription says the tree arose when Kudai created heaven and earth and that no living human or animal had come to it.

Nine larches grow from one root before Irlek-Khan's dwelling, hold the horses of the nine Princes of death, and bear an inscription saying the tree was brought forth when heaven and earth were created.
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Finno-Ugric, Siberian Mythology THE SONS OF GOD / CHAPTER XII / THE GREAT MOTHER / THE GREAT MOTHER; lines 18228-18320 confidence: high

Ostiaks believe the great Birth-giving mother dwells in Heaven on a seven-storeyed mountain and fixes everyone’s fate by writing at each child’s birth in a golden book or on a gold-ornamented seven-branch, the tree of life.

The Ostiak Birth-giving mother dwells in Heaven on a seven-storeyed mountain and writes fate in a golden book or on the tree of life.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / PLATE XLIII / THE TREE OF LIFE / THE TREE OF LIFE; lines 15839-15918 confidence: high

The passage cites a tree with monthly fruit and leaves for healing nations and notes the health-giving properties of the tree of life.

The passage repeatedly describes a tree of life whose leaves heal, whose fruit nourishes gods or surrounding beings, and whose fruit drives away disease.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / PLATE XLIII / THE TREE OF LIFE / THE TREE OF LIFE; lines 15839-15918 confidence: high

Central and Northern Asian tales place the tree of life on a high hill, mountain, or in heaven; Semitic paradise is imagined on a central mountain or in heaven; Babylonians knew of a paradise-mountain of gods, the tree, and the water of life.

The tree of life is said to be placed on a hill, mountain, heaven, Sumeru/Meru, or Hara Berezaiti, and the Central Asian tale locates Zambu at the foot of a divine mountain.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / PLATE XLIII / THE TREE OF LIFE / THE TREE OF LIFE; lines 15839-15918 confidence: medium

The Rauhina tree is described as a probable relic of a tree of life; Garuda, a mythological eagle and robber of Soma, breaks off a branch, and Iranian folk-poetry has a mythological bird in the crown of the tree of life.

Garuda is called the robber of Soma and breaks a branch from the Rauhina tree; the passage also notes an Iranian mythological bird in the crown of the tree of life.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / PLATE XLIII / THE TREE OF LIFE / THE TREE OF LIFE; lines 15839-15918 confidence: high

The passage says Vedic Soma is immortality-producing nourishment growing on a mountain, and Iranian Haoma is a fertile golden-flowered tree of life placed on the central mountain Hara Berezaiti.

Vedic Soma is described as immortality-producing nourishment growing on a mountain, and Iranian Haoma is described as a fertile golden-flowered tree of life on the central mountain Hara Berezaiti.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / THE TREE OF LIFE / PLATE XLIII / THE TREE OF LIFE; lines 15745-15836 confidence: high

The first man, Ar-soghotoch or “the Lonely Man,” is called the ancestor of the Yakuts; his dwelling is in the centre of the plain and is described with silver-gleaming corners, forty windows, fifty pillars, thirty roof-trees, golden floor, silver roof, and apparently seven storeys.

The tree has roots through Hades and a crown piercing the nine heavens, placing it along a vertical cosmic axis near the first man's dwelling.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / THE TREE OF LIFE / PLATE XLIII / THE TREE OF LIFE; lines 15745-15836 confidence: high

The spirit takes water from under the tree roots, pours it into a bladder, gives it to her ward, and says: “Fasten this under thy left arm, in the uttermost danger it will save thee.”

Water from beneath the tree roots is placed in a bladder, carried by the hero, and later heals his heart wound and restores his power.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE; lines 16002-16068 confidence: high

The passage says the milk-breasted goddess of the wonderful tree probably gave birth to the First Man; he asks her to be his mother and creator and says she raised him from orphanhood.

The passage repeatedly describes a tree of life or wonderful tree associated with life, origin, living beings, and water beneath or around it.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE; lines 16002-16068 confidence: high

Central Asian tree-of-life ideas include a spring with water of life under the roots; Yakut tales describe sap forming a brook, Iranian tradition has a spring sourcing all rivers, and some accounts place the tree in wonderful water.

The passage describes a spring containing water of life under the tree roots, sap forming a brook, springs sourcing rivers, and the tree rising from wonderful water.
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Finno-Ugric, Siberian Mythology THE WORLD-MOUNTAIN / CHAPTER V / THE TREE OF LIFE / THE TREE OF LIFE; lines 15655-15742 confidence: high

A dense eight-branched tree stands on the yellow navel of the eight-edged earth; it has precious materials and gives a heavenly liquid that refreshes the tired and satisfies the hungry.

The tree stands at the navel of the earth and gives a heavenly liquid that refreshes the tired and satisfies the hungry.
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Finno-Ugric, Siberian Mythology THE WORLD-MOUNTAIN / CHAPTER V / THE TREE OF LIFE / THE TREE OF LIFE; lines 15655-15742 confidence: high

Yakut tales call the life-giving tree the dwelling-place of the First Man; when he asks why he was created, a female appears from an opening in the trunk and says he is to father the human race.

The tree's crown pierces or rises above heaven, its roots extend to underground depths, and it mediates communication with heavenly dwellers.
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Finno-Ugric, Siberian Mythology THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN / CHAPTER V / THE TREE OF LIFE; lines 15572-15652 confidence: high

Altaic and related descriptions place the highest tree at the navel or center of the universe, often on Sumeru, an iron mountain, or the central mountain, reaching toward Bai-Ylgon’s dwelling or into the sky.

The tree stands at the earth’s navel or center, reaches the heavens, is sometimes storeyed, pierces sky floors, and extends roots into underground depths.
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Finno-Ugric, Siberian Mythology THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN / CHAPTER V / THE TREE OF LIFE; lines 15572-15652 confidence: high

Altaic and related descriptions place the highest tree at the navel or center of the universe, often on Sumeru, an iron mountain, or the central mountain, reaching toward Bai-Ylgon’s dwelling or into the sky.

The world-tree is described as growing on Sumeru, an iron mountain, a high hill, or the central mountain, and Tatar and Mordvin examples place the birch on a mountain or hill.
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Finno-Ugric, Siberian Mythology THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN / CHAPTER V / THE TREE OF LIFE; lines 15572-15652 confidence: medium

The cosmic tree is distinguished from the world-pillar as a branched, living, fresh, sappy tree, usually beside or in a spring, lake, or sea, including the Ostiak watery sea of the heaven-center.

The cosmic tree is described as living, fresh, and sappy, usually by a spring, lake, sea, or water itself; Tatar and Mordvin examples place life-giving or sweet drink at its root.
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Finno-Ugric, Siberian Mythology THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN / CHAPTER V / THE TREE OF LIFE; lines 15572-15652 confidence: medium

A Minusinsk Tatar poem describes a birch piercing twelve heavens on a mountain summit, with golden leaves and bark, a basin of water of life and golden ladle at its foot, watched by Old Tata by appointment of the Creator.

In the Minusinsk Tatar poem, Old Tata watches over the birch after receiving this post from the Creator.
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Finno-Ugric, Siberian Mythology THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN / CHAPTER V / THE TREE OF LIFE; lines 15572-15652 confidence: medium

Among peoples related to the Turks, the tree grows with the universe, is connected with cosmic construction, resembles the world-pillar, serves as a tethering place for gods’ horses, is sometimes seven-storeyed, pierces sky floors, and roots into underground depths.

The passage states that gods use the tree, like the world-pillar, to tether their horses.
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The Pre- and Proto-historic Finns, Volume 1 BELIEFS OF THE WEST FINNS 29! / LEMPO. / EARTH SPIRITS, SAMPSA PELLERVOINEN. / MAIDENS OF THE AIR, OF SPRINGS, ETC; lines 11603-11718 confidence: medium

Four maidens mow grass and make hay on a misty cape or foggy island; fiery Tursas burns it, and ash blown to a holy stream produces a splendid oak.

Several episodes explain the growth of a splendid or huge oak from ash, a planted sapling, or a fallen golden-comb tooth; one oak reaches the sky and holds the clouds.
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The Pre- and Proto-historic Finns, Volume 1 EARTH SPIRITS, SAMPSA PELLERVOINEN. / MAIDENS OF THE AIR, OF SPRINGS, ETC / POHJOLA. / ELVES, BROWNIES.; lines 12203-12313 confidence: medium

A huge oak hides the sun and moon and obstructs the stars. A tiny black, old, iron-associated man emerges from the sea with iron gear and an iron axe, sharpens it, becomes enormous, and fells the oak in three blows.

The oak affects sun, moon, and stars; the small man rises from the sea, changes to enormous size, and fells the tree.
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The Pre- and Proto-historic Finns, Volume 1 LEMPO. / EARTH SPIRITS, SAMPSA PELLERVOINEN. / MAIDENS OF THE AIR, OF SPRINGS, ETC / POHJOLA.; lines 12118-12200 confidence: low

Variants say that a gigantic or lovely oak darkened or concealed the sun, moon, or earth, but the author notes another variant lacks such details and cautions that the imagery may not be mythical.

Variants describe a gigantic or lovely oak that darkens or conceals the sun, moon, or part of the earth.
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The Pre- and Proto-historic Finns, Volume 1 LEMPO. / EARTH SPIRITS, SAMPSA PELLERVOINEN. / MAIDENS OF THE AIR, OF SPRINGS, ETC / POHJOLA.; lines 12118-12200 confidence: medium

Paivatar bewails her gold and Kuutar her silver; a tear rolls from the eyes into a dell and a lovely oak springs from it.

A tear from Paivatar or Kuutar rolls into a dell and a lovely oak springs from it.
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The Pre- and Proto-historic Finns, Volume 1 NOTICES OF CLASSICAL AUTHORS 139 / NOTICES OF CLASSICAL AUTHORS 141 / NOTICES OF CLASSICAL AUTHORS 143 / NOTICES OF CLASSICAL AUTHORS 145; lines 6090-6202 confidence: medium

Sacrifices to a forest spirit or master of the forest are made under a pine; offerings include brandy, bread, a bull, and a grey ram; bread may be placed on branches; the being is asked for forest animals or not to entangle people in the forest.

The passage describes sacrifices under a pine, bread placed on tree branches, green fir twigs or leaves spread under Seita or Storjunkare, and pine branches or birch/fir twigs associated with the Vorsud representation.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 12534-12595 confidence: medium

The oak grows extremely high, reaches toward the sky, impedes clouds, darkens half the sun, and conceals a third of the earth.

The oak reaches toward the sky and interferes with clouds, sun, moon, and earth, creating a crisis that requires felling.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 12598-12668 confidence: high

A lovely oak grows on a sandy ridge or golden hillock; its head reaches the sky, its boughs spread through the air, and it hides the sun, moon, Great Bear, and stars.

The oak grows until its head reaches the sky and its boughs spread through the air, hiding the sun and moon and hindering stars; living beings suffer and someone capable of felling it is sought.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 13794-13922 confidence: medium

Four maidens or celebrated daughters mow grass and gather horse-tail grass at a misty cape or foggy isle, then rake, heap, and stack the hay.

The oak origin links mown hay, burning into ash, wind transport, an acorn placed near a rapid and holy stream, and a tree whose head strives toward the sky and boughs spread into space.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 13925-14031 confidence: high

A huge oak or green sapling grows in black mud or earth on a solid mountain slope, with ample boughs and spreading sprays.

Several variants explain the rise of an oak or tree of god from mud, a transported sapling, a broken comb fragment, or sowing; one variant gives it sky- and cloud-reaching dimensions.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 13925-14031 confidence: high

A comb tooth or brush bristle breaks off; from it a shoot and oak grow, with flowery boughs, an iron acorn, a head reaching the sky, and branches holding the clouds.

The oak’s head seizes the sky and its branches hold the clouds.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 13925-14031 confidence: medium

After additional waiting, the oak or tree of god sprouts and roots; the shoot is drawn up by Jesus, and taking its branch or sprig is linked with lifelong luck and eternal power to please.

Taking a branch gives lifelong luck, and cutting a sprig cuts off eternal power to please.
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native american plains

Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2064-2107 confidence: high

In the woods the woman sees a porcupine, pursues it for quills, climbs after it up a tree, and reaches the sky; the tree reaches a hole in the sky and the porcupine enters.

The woman climbs after the porcupine until the tree reaches a hole in the sky, allowing passage into the sky realm.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3584-3649 confidence: medium

The Cheyenne are holding a sun-dance; the boy is tied to the centre pole of the lodge, with arms drawn back around the tree, hanging at the fork, and painted black.

The boy is tied to the centre pole or tree of a sun-dance lodge, and Hat'uxu climbs to the central tree to cut him loose.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4354-4474 confidence: medium

The woman moves toward a tree, moves her head as if hooking it, and it almost falls; the Elk is surprised by her power and does not kill her.

The narrative explicitly connects Elk-Woman's hooking motion at a tree with the sun-dance action of a bonnet-wearing woman at the central tree or post in the sun-lodge.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5887-5983 confidence: low

The fugitives climb into a tree; a lame scabby bull rubs against it, the woman spits on him despite warning, and he sees them and calls the herd.

The fugitives climb into a tree, and the buffalo attack it while the man shoots from above.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14337-14441 confidence: low

The crier orders buffalo tongues saved; the people move to the Big Horn, prepare a Sun lodge pole, include a red-painted woman slave for a berdache ceremony, sing a special song, feign chopping the tree four times, cut it, bring poles, police the event, and exchange presents.

The Sun lodge pole is obtained through a sequence involving a special song, four feigned chops, and cutting of the tree.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14402-14506 confidence: low

For the Sun Dance, buffalo tongues are saved, the people move to the Big Horn, obtain a Sun lodge pole, paint a woman slave red for the berdache ceremony, sing, feign chopping the tree four times, cut poles, use brave men as police, and exchange presents.

A tree is ritually approached with feigned chopping four times and then cut to serve as the Sun lodge pole.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10801-10896 confidence: medium

Winter-sparrows tell the fleeing man to get to a raven-tree and warn him not to descend when the leg-sharpener says he is finished.

The raven-tree resists the sharpened leg and finally holds the pursuer fast, enabling the fugitive to survive.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2934-3034 confidence: high

Two women sit under a tall ash tree making moccasins; one sees a porcupine, climbs after it as it moves farther away, and reaches the sky.

A woman climbs a tall ash tree while following a porcupine and reaches the sky.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2999-3099 confidence: high

Two women make moccasins under a tall ash tree; one climbs after a porcupine that keeps moving farther until she reaches the sky.

The woman climbs a tall ash tree after a porcupine and reaches the sky.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3610-3708 confidence: medium

While young women gather wood, one follows a porcupine up a box-elder tree; it keeps moving higher, crosses to the other side of the sky, and she follows as the entrance closes behind her.

The young woman climbs a box-elder tree after the porcupine until both reach the other side of the sky.
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Teton Sioux Music ^--# / BUREAU OF AMEBICAN ETHNOLOGY / BUBEAU OF AMEBICAK ETHNOLOGY / BULLETIN E1 PLATE 2; lines 11393-11520 confidence: medium

Camp had to be broken before evening of the second day; the sacred pole, offerings, red-painted buffalo skull, and bits of white eagle down remained on the prairie, left with Wakan Tanka and the silent prairie.

The sacred pole and offerings remain on the prairie with the red-painted buffalo skull and eagle down; boys later select a tree for their own sacred pole and attach the release-thread to it.
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Teton Sioux Music BUBEAU OF AMERICAN ETHNOLOGY / WIT' , / J J J J / TBTON SIOUX MTJSIO; lines 9453-9629 confidence: medium

The passage identifies Songs Nos. 14, 15, and 16 as songs sung after raising the Sacred Pole and names Red Weasel as singer.

The passage centers songs on a raised Sacred Pole that speaks, stands, and is associated with the center of the earth and four-winds language.
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Teton Sioux Music BULLETIN E1 PLATE V / E-BUFFALO-WALKINQ / BUREAU OF AMERICAN ETHNOLOOV BULLETIN 61 PLATE 13 / TETON BIOUX MUSIC; lines 8333-8403 confidence: medium

Military societies met during the four days before the Sun Dance to elect the Intercessor, Leader of the Dancers, four young men to select the tree for the sacred pole, and four young women to cut it down; chiefs were also in the council tent.

Four young men select the tree for the sacred pole, four young women cut it down, the Intercessor paints the pole, and the Leader supplies offerings and buffalo fat associated with it.
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Teton Sioux Music BULLETIN E1 PLATE V / E-BUFFALO-WALKINQ / BUREAU OF AMERICAN ETHNOLOOV BULLETIN 61 PLATE 13 / TETON BIOUX MUSIC; lines 8591-8779 confidence: medium

The tree for the sacred pole was selected and cut, and the sacred pole was decorated and raised on the morning before the Sun dance.

The passage describes a tree selected and cut for the sacred pole, then decorated and raised before the Sun dance.
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Teton Sioux Music BUREAU OF AMERICAN ETHNOLOOV BULLETIN 61 PLATE 13 / TETON BIOUX MUSIC / J J J / BUBEAU OF AMERICAN ETHNOLOGY; lines 8976-9074 confidence: medium

After a choice is announced, the group prepares to cut the tree and bring it to camp. The cutting of the Sun-dance pole is important, and many attend to witness it or make offerings.

The tree is selected, prayed over with a pipe, cut as part of an important Sun-dance ceremony, carried to camp as a pole, and named in the song title as the sacred pole.
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Teton Sioux Music E-BUFFALO-WALKINQ / BUREAU OF AMERICAN ETHNOLOOV BULLETIN 61 PLATE 13 / TETON BIOUX MUSIC / J J J; lines 8863-8973 confidence: medium

"song of departure was reserved for use at the Sun dance" and was sung as four young men left camp to select the tree for the sacred pole.

The passage centers on selecting a standing, fine tree to form the Sun-dance sacred pole, with rules for species, quality, and first choice.
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Teton Sioux Music J J J / BUBEAU OF AMERICAN ETHNOLOGY / WIT' , / J J J J; lines 9208-9394 confidence: medium

Pole-bearers rest four times; the Intercessor gives a high descending wailing call, and the pole is lowered onto crotched sticks.

The pole is called sacred, carried into the Sun-dance circle, rested ceremonially, stripped of bark, painted, and accompanied by a song that mentions trees and forests.
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Teton Sioux Music J J J / BUBEAU OF AMERICAN ETHNOLOGY / WIT' , / J J J J; lines 9396-9450 confidence: medium

"The Sun-dance pole was usually about 35 feet in length and 6 to 8 inches in diameter. A crossbar 'the length of a man' was tied" to the pole.

A sacred Sun-dance pole is erected with a crossbar, offerings, animal materials, effigies, and ritual silence followed by communal song.
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Teton Sioux Music TETON BIOUX MUSIC / J J J / BUBEAU OF AMERICAN ETHNOLOGY / WIT' ,; lines 9077-9206 confidence: medium

The tree is regarded as an enemy; a victory shout arises as it sways and falls; care is taken that it not touch the ground; medicine men burn sweet grass and offerings are presented.

The passage presents a tree as an enemy at the moment of cutting and then as a sacred pole governed by restrictions and carried ceremonially.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10125-10202 confidence: medium

The lovers turn into snakes and crawl into a hollow tree; the husband follows, sees the snakes without recognizing them, climbs the tree, reaches the sky, and becomes Morning-Star.

The lovers enter a hollow tree, and the pursuing husband climbs higher in the tree until he reaches the sky and becomes Morning-Star.
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The Omaha Tribe A A A / TENTH SONG / ELEVENTH SONG / TWELFTH SONG; lines 16338-16400 confidence: medium

The Sacred Pole's tent is regarded with awe; touching it requires priestly cleansing, and children leave playthings that touch the tent.

The passage identifies a Sacred Pole, later called a Sacred Tree, surrounded by sacred houses, hereditary or authorized keepers, ritual songs, awe, cleansing taboos, and blessing rites.
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The Omaha Tribe BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 3 / WHITE EAGLE (XITHA'CKA) / THE WAZHA'ZHE GENS; lines 2588-2657 confidence: medium

The people come to a lake, where the Omaha find a Sacred Tree and take it with them; the Ponca continue to a river called Nishu'de, identified as the Missouri.

The Omaha find a Sacred Tree at a lake and take it with them during the migration narrative.
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The Omaha Tribe ELEVENTH SONG / TWELFTH SONG / THE OMAHA TRIBE / THE HE'DEWACHI; lines 16445-16530 confidence: medium

The He'dewachi is described as probably older than the Sacred Pole, linked to maize dependence, and as the only rite in which the two Sacred Tribal Pipes led the people by gentes toward the central symbolic tree or pole.

The people are led by gentes toward a central symbolic tree or pole, and the central pole is cut from a life-tenacious tree.
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The Omaha Tribe FIRST SONO / THE OMAHA TRIBE / THIRD SONG / THE SACRED POLE; lines 15543-15567 confidence: medium

The officiating priest was later to cut ceremonially the fat, which was to be mixed with paint and used to anoint the Pole.

The passage centers on the Sacred Pole being put in place, prepared for ceremony, and anointed with fat mixed with paint.
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The Omaha Tribe OFFENSES AND PUNISHMENTS / THE OMAHA TRIBE / THE SACRED POLE / ORIGIN.; lines 14582-14665 confidence: medium

Introductory context: a visible object was needed to symbolize tribal unity and governing power; the Tribal Pipes were insufficiently visible; the tree was known as a type of unity; an ancient Cedar Pole is described as a cosmic symbol of supernatural authority connected with the Sacred Pole.

The passage explicitly frames the Sacred Pole as a visible central object of tribal unity and governing power, links it to a tree symbol of unity, and connects it with an older Cedar Pole described as a cosmic symbol of supernatural authority.
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The Omaha Tribe OFFENSES AND PUNISHMENTS / THE OMAHA TRIBE / THE SACRED POLE / ORIGIN.; lines 14667-14691 confidence: medium

Chiefs send runners to see the tree; the runners return and report seeing it at night, standing and burning as it stood.

The passage describes a remarkable tree being cut down, carried to the village, ritually housed, personified, ornamented, painted, and set up as the Pole.
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The Omaha Tribe SOME CURATIVE PLANTS / FUNERAL SONG / THE OMAHA TRIBE / THE KEEPER; lines 39467-39577 confidence: medium

The Hede'wachi is the ceremony in which all people participate, led by the two Sacred Pipes borne by hereditary keepers, advancing by gentes toward a decorated pole in the center of the tribal circle; its teaching is that the tribe is a living unit like a tree and its branches.

In the Hede'wachi all the people advance toward a symbolically decorated pole at the center of the tribal circle, and the teaching is that the tribe is a living unit like a tree and its branches.
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The Omaha Tribe THE OMAHA TRIBE / BUREAU OF AMERICAN ETHNOLOGY TWENTY-SEVENTH ANNUAL REPORT PLATE 58 / THE SACRED SHELL / THE CEDAR POLE; lines 30418-30513 confidence: medium

An ancient cedar pole was kept by the We'zhinshte gens in the Tent of War and was once the central figure in lost rites.

Cedar is associated with the advent of the human race and with thunder; the Cedar Pole is an ancient ritual object connected with Thunder.
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The Omaha Tribe THE OMAHA TRIBE / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 14 / WASHP'HA (OSAGE); lines 3896-4044 confidence: medium

The Ni'ka Wakondagi or Gronin group is described as the Thunder people. Xon'tsewatse refers to a cedar tree on which thunder rested as it descended, and the subgroup acts as sho'ka in Thunder people rites.

The Thunder people name Xon'tsewatse refers to the cedar tree upon which thunder rested as it descended.
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The Omaha Tribe THE OMAHA TRIBE / FKTH. ANN. 27 / THE SACRED TENTS / LEGEND AND DESCRIPTION OF THE SACRED POLE; lines 14863-14928 confidence: low

The Pole's legend was known only to a chief of the Hon'ga, and fear of the Pole made obtaining the information seem difficult.

The object is a sacred cottonwood pole with a guarded legend and prescribed ritual handling and positioning.
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The Omaha Tribe THE OMAHA TRIBE / THE SACRED POLE / HE'DEWACHI CALL / THE OMAHA TRIBE; lines 16768-16823 confidence: medium

The song has only vocables and is described as prayer in musical phrases; the tribe stands with branches like a living grove while singers pray to Wakon'da.

The passage centers ritual movement, prayer, war cry, branches, and procession on a tree/pole; participants advance toward the pole and orient themselves around it.
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The Omaha Tribe THE OMAHA TRIBE / THE SACRED POLE / M. M. J-108 / HE'DEWACHI DANCE; lines 16843-16972 confidence: medium

During the song, people dance in two concentric circles around the pole, everyone carrying a leafy branch; gift proclamations halt the dance, gens order is corrected if mixed, and the song is repeated four times or four times four.

The dance circles a pole or tree, branches are returned to it, and the passage calls the Thunder-selected tree a symbol of life and tribal unity.
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The Omaha Tribe TWELFTH SONG / THE OMAHA TRIBE / THE HE'DEWACHI / THE OMAHA TRIBE; lines 16583-16697 confidence: high

Keepers sit in a circle around the hole, smoke and pass the pipe four times; swan down and tobacco offering to Wakon'da are sprinkled in the hole; the leader says the work is finished and commands that the pole be raised.

The passage explicitly says the pole is a tree that symbolizes the tribe, that the people's wands are its branches, and that the arrangement sets forth unity; the pole is also raised in a prepared ritual center with cosmic decoration.
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The Omaha Tribe TWENTY-SEVENTH ANNUAL REPORT PLATE 17 / TIPIS / WESTERN MOVEMENTS / FLETCHER-LA FLESCHEJ ENVIRONMENT ; RESULTANT INFLUENCES 73; lines 4837-4923 confidence: medium

The Sacred Pole was cut while the people were in wooded country; the Ponca were then with the Omaha and had similar legends; the tree was said to have stood near a lake, while the Lake Andes identification is rejected.

The Sacred Pole is cut from a tree in wooded country; rites connected with it are said to conserve the Omaha order, and the Pole is treated as an important object in battle tradition.
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The Pawnee - Mythology (Part I) ABSTRACTS. 519 / ABSTRACTS. 52I / ABSTRACTS. 523 / ABSTRACTS. 525; lines 26024-26093 confidence: low

After the son's grave is reported robbed and his body exposed, the mother mourns four days, shelters beneath a drooping cedar tree, hears a bear, and is told by the bear that the bears have taken pity on her.

A cedar tree shelters the woman before the bear encounter; a cedar tree is painted on the ritual tipi; cedar leaves are burned during healing.
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The Pawnee - Mythology (Part I) ABSTRACTS. 51I / ABSTRACTS. 513 / ABSTRACTS. JIS / ABSTRACTS. 519; lines 25763-25806 confidence: medium

In 'Proud Boy and the Animal Medicine,' three Pawnee bands unite in a medicine-lodge and process to obtain a tree; Proud Boy loves the leading man’s daughter; scouts report an enemy near the tree, an old warrior is sent, the girl cuts the tree, wins the race back, and receives the prize of living with the priest.

Three Pawnee bands process to obtain a selected tree for the medicine-lodge; the girl cuts the tree and races back with it in repeated ceremonies.
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The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. I43 / HANDSOME-BOY AND AFTER-BIRTH BOY. I45 / HANDSOME-BOY AND AFTER-BIRTH BOY. 147 / HANDSOME-BOY AND AFTER-BIRTH BOY. 149; lines 7283-7326 confidence: medium

At the foot of the very high hill, clouds move over and fall upon it, thunder and lightning appear, Handsome-Boy cries, and the strange boy points to a high hollow tree where four wonderful beings live who send lightning and make thunder.

A high hollow tree is identified as the place where four wonderful beings live on top and send lightning and make thunder; lightning strikes the tree and smoke comes from its base.
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The Pawnee - Mythology (Part I) THE CHIEF S SON WHO RECEIVED THE ANIMAL POWER. 313 / THE THUNDER-BIRD CEREMONY. 315 / THE THUNDER-BIRD CEREMONY. 317 / PROUD BOY AND THE ANIMAL MEDICINE. 3I9; lines 15824-15871 confidence: medium

The enemy is reported alone and killed by the concealed man; a selected young girl cuts the tree first, warriors assist, the tree falls amid shouting and war cries, and men carry it on horseback with replacements nearby.

The tree is found, first cut by a selected girl, cut further by warriors, carried into the village, set in place, and sought again for a later ceremony.
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The Pawnee - Mythology (Part I) THE MEDICINE-MAN WHO KILLED HIS SON. 31I / THE CHIEF S SON WHO RECEIVED THE ANIMAL POWER. 313 / THE THUNDER-BIRD CEREMONY. 315 / THE THUNDER-BIRD CEREMONY. 317; lines 15728-15804 confidence: high

The Kitkehahki prepare the four-day Karipiro bundle ceremony and invite the distant Chaui and Pitahauirat bands by runners.

The Karipiro ceremony opens sacred bundles and includes ritual songs explaining why the people obtain the tree that forms the ceremonial lodge's center pole.
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The Pawnee - Mythology (Part I) WIND. / ABSTRACTS. 487 / ABSTRACTS. 489 / ABSTRACTS. 491; lines 24264-24312 confidence: medium

Man and woman travel south to a timbered river valley, build a grass-house, live alone; the woman gives birth to a boy, the man buries the afterbirth by an elm tree, and the child grows rapidly.

An elm is tied to the buried afterbirth and Wood Rat power source, while a high tree contains Thunder and lightning beings.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24141-24182 confidence: high

Four women go for wood. One climbs a cottonwood tree where Moon is present as a porcupine. The tree lengthens; the animal changes into a charming young man, tells her to follow him, and they climb to the sky home of Moon's parents.

The woman climbs a cottonwood tree that lengthens until she and Moon reach the sky dwelling of Moon's parents.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24185-24248 confidence: medium

The father-in-law restricts the man's looking around, provides meat identified as human flesh, and is secretly seen striking a black snag with a red digging stick so humans emerge and are slaughtered.

Human beings come out of a black or dead snag with a hole when it is struck with a red digging stick.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24655-24706 confidence: medium

The husband is kept inside and secretly pierces the tipi with an awl to look out; he sees multitudes in two rows from a black cottonwood snag, with a club-bearing man standing close to it.

A black cottonwood snag functions as the place from which Cut-Nose and large numbers of human beings emerge and into which Cut-Nose attempts to return.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 16665-16750 confidence: medium

As the woman tries to poke the porcupine, it moves upward and the tree stretches; her companions warn her, but she continues until they can no longer see her.

The tree stretches upward while the woman climbs, and she and Moon climb it until they reach the sky.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17028-17110 confidence: high

In 'The Porcupine and the Woman who climbed to the Sky,' women gather firewood; one sees a porcupine near a cottonwood; the porcupine climbs and dodges, and a woman climbs after it for its quills.

A porcupine leads a woman upward on a cottonwood tree that lengthens until they reach the sky.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17112-17181 confidence: low

She finds herself suspended above the top of the tree she had climbed, but not close enough to reach it.

During the descent through the hole, the woman is suspended above the top of a tree she had climbed.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17183-17263 confidence: medium

The Moon goes west to a river camp and the Sun east to another camp. The Moon waits by the trail near a cottonwood tree, appearing as a large porcupine, as two beautiful women approach.

The woman climbs a cottonwood tree after the porcupine and ultimately reaches the sky.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17498-17572 confidence: high

Editorial comparison note: sun-and-moon argument appears in Dhegiha and Cheyenne sources; woman sky-ascent by tree and porcupine is said to occur among Arapaho, Gros Ventre, and Kiowa; star-wishing women sky myths and rope descents are listed for additional North American groups; other sky-ascent mechanisms are also named.

The editorial note names this incident, and the narrative describes the woman climbing after the porcupine while the moon stretches the tree up to the sky.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17574-17650 confidence: high

Women collecting wood find and chase a porcupine; it runs up a cottonwood, and one woman climbs after it while others watch.

The cottonwood grows or stretches until it reaches the sky, allowing the woman and porcupine to enter the opened sky.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20924-20995 confidence: medium

After the people leave, the husband pierces the tipi by the door, looks out, sees two rows by a black cottonwood snag, and observes a man strike the snag so that people, first a cut-nosed person, emerge from its base.

Human beings repeatedly come out from the base or butt of the black burnt cottonwood snag when it is struck.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8495-8588 confidence: medium

A tired calf stops under the lone cottonwood while the herd passes without seeing the people in the tree; bloody spittle from the tired girl falls before the calf, which smells it and reports the girl in the tree as the bull's wife.

The cottonwood shelters the people above the buffalo, speaks, challenges the attackers, traps the bull, and instructs the young men how to kill him.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8325-8433 confidence: medium

Dog reports Whirlwind’s anger; Mother-Corn appeals for help; a woman turns into Cedar-Tree, Big-Meteoric-Star falls by it, Whirlwind scatters people and changes their languages, Arikara stand on Cedar-Tree and Rock, and Whirlwind leaves diseases but asks to receive smoke last.

A woman turns into Cedar-Tree to protect the people, Cedar-Tree is placed in front of the medicine-lodge as Wonderful Grandmother, and Arikara identity is linked to standing on Cedar-Tree and Rock.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1389-1464 confidence: medium

Mother-Corn said Black-Wind was angry because it had not been asked to come or made one of the gods to receive smoke; she said Black-Meteoric-Star understood the storm and would help.

Mother-Corn directs the people to a cedar tree placed by Black-Meteoric-Star, whose leg is cedar, to shelter from Black-Wind.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1844-1949 confidence: medium

Four ritual-singing Buffalo go to a hollow cottonwood tree by a steep bank; after the tree is struck, Cut-Nose and then many people emerge, the Buffalo kill them for meat, and Cut-Nose returns into the tree, stopping the outflow.

A hollow cottonwood tree is struck in ritual, people emerge from it, and Cut-Nose's return into the tree stops the outflow of people.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1951-2028 confidence: medium

The Buffalo woman explains that the Buffalo eat the boy’s people and says she brought him to help his people overcome them; she adds that his people will come out of the ground, he will teach them the Buffalo ceremony, and he must make many bows and arrows.

The Buffalo woman says the boy’s people will come out of the ground, and she identifies a hollow cottonwood tree with a basal hole as the place of emergence.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2030-2064 confidence: low

The young man jumps from hiding; Cut-Nose comes out with a war-whoop; people emerge from the hollow tree, apparently blown out by a strong current; the young man gives men bows and arrows and tells them to shoot and kill the Buffalo.

People come up and out of a hollow tree, apparently assisted by a strong current, before joining the action against the Buffalo.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2067-2172 confidence: high

The girls go after water, see a porcupine, pursue it for quills, and the star-liking girl climbs a cottonwood tree after it while the other girl suggests getting an axe.

The girl climbs a cottonwood after the porcupine; as she climbs, the tree grows higher and she reaches another world.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2507-2567 confidence: medium

The passage identifies landscape sites: the cottonwood that took the girl to the Star, the stone thrown by the Star, the lake where the monster fell, the Snake den, and places of the mountain-lion and bear.

The passage says a cottonwood tree stretched upward and took the girl up to the Star.
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Traditions of the Arikara TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 913-1005 confidence: medium

A woman offers to save the people and is turned into a Cedar-Tree; a Rock falls beside it, and a heavenly voice says it is the Big-Black-Meteoric-Star and will assist the Cedar-Tree.

A woman becomes a Cedar-Tree to save the people, the survivors gather at it, and it later becomes Wonderful Grandmother before the medicine-lodge with an associated ceremony.
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Traditions of the Caddo BVENING-STAR AND ORPHAN-STAR. 27 / THB GIRL WHO MARRIBD A STAR. 29 / THK BROTHERS WHO BECAMB UGHTNING AND THUNDER. 3I / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDBR. 33; lines 1578-1670 confidence: high

The brothers follow the wheel's trace, stop about halfway, pray to spirits, and the unknown boy plants a pecan nut that grows into a tree reaching the sky; he says he will climb it and warns his brother not to look up.

A pecan nut sprouts and grows into a tree reaching the sky, and the unknown boy says he will go up on it.
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Traditions of the Caddo I. THE CREATION AND EARLY MIGRATIONS. / ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5; lines 5563-5639 confidence: high

A pecan nut sprouts into a tree reaching the sky; each brother climbs, drops bones and head, is restored when bones are covered with buffalo calf hide and an arrow is shot upward, and afterward one has thunder power and the other lightning power.

A pecan tree grows to the sky; each brother climbs it, drops bones and head, and is restored under a buffalo calf hide by an arrow shot upward, after which the brothers have thunder and lightning powers.
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Traditions of the Caddo THB GIRL WHO MARRIBD A STAR. 29 / THK BROTHERS WHO BECAMB UGHTNING AND THUNDER. 3I / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDBR. 33 / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDER. 35; lines 1673-1764 confidence: medium

One brother's bones fall during a tree-climb; the other gathers the bones, covers them with buffalo calf hide, shoots a black arrow, warns him, and he jumps out before the arrow strikes the hide.

The brothers climb a tree during power-receiving ordeals, and a separate tree grown from a pecan nut forms a bridge across the lake.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16857-16960 confidence: medium

The note describes the woman’s ascent to the sky as widespread, lists traditions where the form occurs, and cites parallels for ascent by tree and descent from the sky by lariat rope.

The note identifies ascent to the heavens by means of a tree.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3715-3793 confidence: medium

At a tree, the man tells the boy to watch and imitate him; the man jumps at the tree and disappears, and the boy does the same and finds himself in a lodge.

The guide and boy disappear by jumping at a tree, after which the boy is in a lodge whose circle is identified as stars in the heavens.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5832-5904 confidence: low

The buffalo pursue the boy through rising dust; he runs to a tree and climbs it while the buffalo hook the tree.

The boy escapes the pursuing buffalo by climbing a tree; birds in and around the tree enable his subsequent rescue.
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norse

Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF A SPELL SONG. / LAY OF THEODRICK THE GOTH. / BOOK II. / EARLIEST WESTERN POEMS.; lines 8118-8228 confidence: high

Thor wades named waters daily to go to court at the ash Ygg’s-steed; the Anse-bridge burns aflame, holy waters bellow, and the Anses ride named steeds to court.

The ash Ygg’s-steed is a divine court-site with roots extending to Hell, Frost Giants, and mortal men, and it supports or is attacked by cosmic creatures.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 2409-2500 confidence: high

The passage names “Walhall,” “Woden a heavenly Charlemagne,” “the Rood as a tree that spread through the worlds,” “the final Doom as near,” and “visions of an everlasting peace,” and says such ideas could be fostered in the British Isles by Irish Church and courtly influences.

The passage describes the Rood as a tree that spreads through the worlds.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4293-4367 confidence: medium

The passage says the verse on the Holy Ash and the Norn's brook is mangled and misplaced; the word 'priar' shows dislocation and indicates that the three Midwife Norns were once mentioned, with Wolospa as the paraphrast's authority.

The passage links a Holy Ash, the Norn's brook, and three Midwife Norns in a reconstructed verse.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4467-4560 confidence: high

A sacred Burn of Wisdom lies under the Holy Tree in the garden of the Norns; Mim drinks from it daily using a magic horn, and Woden gives one eye for a single draught.

Woden gives one eye to buy a single draught from the Burn of Wisdom under the Holy Tree, where Mim drinks knowledge.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4562-4657 confidence: high

Later Eddic poems are said to preserve myths of a gallows-tree filling the universe, holy, life-giving, and sprinkled with white ooze, reflecting the Cross; the same section mentions Doomsday, Armageddon, a lost golden age, and a new heaven and new earth.

The gallows-tree is described as filling the whole universe and as holy and life-giving.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 421 / OF THE OLD NORTHMEN. 423 / OF THE OLD NORTHMEN. 425 / OF THE OLD NORTHMEN. 427; lines 20939-21024 confidence: medium

“the legend of the Gallows-tree Yggdrasil we find to be inspired by Christianity.”

The passage names the legend of the Gallows-tree Yggdrasil and states an origin claim for it.
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Corpus Poeticum Boreale, Volume 1 OLDEST NORTHERN POETRY. / SONG OF SAWS. / THE LESSON OF LODDFAEFNI. / FRAGMENT OF A LOST LAY.; lines 6683-6803 confidence: high

The editor says the High One’s Lesson tells how Woden hangs nine days on the gallows-tree and learns spells by which he brings the magic drink out of Hell; the note also says Volospa and Egil tell how Woden pawned one eye to Giant Mimi in the Brook of the Weirdsisters for the precious potion.

The editorial note says Woden hangs nine days on a gallows-tree and thereby learns spells connected with bringing a magic drink out of Hell.
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Corpus Poeticum Boreale, Volume 1 OLDEST NORTHERN POETRY. / SONG OF SAWS. / THE LESSON OF LODDFAEFNI. / FRAGMENT OF A LOST LAY.; lines 6805-6950 confidence: medium

“I mind me hanging on the gallows-tree nine whole nights, wounded with the spear, offered to Woden, myself to myself,” with no loaf or horn, before peering down, taking up mysteries, and falling back or descending.

The tree is the place of the nine-night hanging ordeal and is described as having roots no man knows.
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Corpus Poeticum Boreale, Volume 1 THE WAKING OF ANGANTHEOW. / THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI.; lines 11826-11949 confidence: high

A high holy ash called Ygg-drasil is described as evergreen over Weird’s burn; Three Virgins from the well beneath the tree lay fate, choose life, and speak human destinies.

Ygg-drasil is a high holy ash, evergreen over Weird’s burn, with a well beneath it from which fate-decreeing Three Virgins arise.
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Corpus Poeticum Boreale, Volume 1 THE WAKING OF ANGANTHEOW. / THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI.; lines 11951-11965 confidence: medium

"the trumpet-blast of Heimdal, hid beneath the wide-shadowing Holy Tree"

A trumpet-blast associated with Heimdal is hidden beneath the wide-shadowing Holy Tree.
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Heimskringla; Or, The Chronicle of the Kings of Norway PREFACE OF SNORRE STURLASON. / OF THE PRIEST ARE FRODE / HALFDAN THE BLACK SAGA. / PRELIMINARY REMARKS.; lines 284-374 confidence: medium

Ragnhild, called wise and intelligent, dreams in her herb-garden that a thorn taken from her shift grows into a great tree rooted in earth, rising high, red below, green in the stem, white in the branches, and spreading over Norway and more.

Ragnhild's dream shows a thorn becoming a vast tree rooted in earth, rising high into the air, and covering Norway and more.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2461-2608 confidence: medium

Thor may not pass over Bifröst lest his heat set it aflame; he goes on foot through Kormt, Ormt, and Kerlaug to the Urdar fountain under Yggdrasil.

Thor cannot use Bifröst because of his heat and must wade rivers to the Urdar fountain under sacred Yggdrasil.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2461-2608 confidence: medium

Thor may not cross Bifröst because his heat might set it aflame; he instead walks and wades through Kormt, Ormt, and Kerlaug to the Urdar fountain beneath Yggdrasil.

Thor reaches the Urdar fountain beneath the sacred tree Yggdrasil by wading through rivers and streams.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4135-4274 confidence: medium

A second fragmentary scaldic account is introduced as another myth of Idun's yearly disappearance; Idun falls from Yggdrasil to Nifl-heim, lies pale and motionless in Hel's realm, and is described in the cited poem as having sunk from Yggdrasil's ash.

Idun falls from the sacred ash Yggdrasil down to Nifl-heim, the lowest realm associated here with Hel.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4135-4274 confidence: medium

A fragmentary account says Idun sits on Yggdrasil, grows faint, falls to Nifl-heim, and lies pale and motionless in Hel's realm; the quoted poem names her as sunk down from Yggdrasil's ash.

Idun falls from the sacred ash Yggdrasil down to Nifl-heim and Hel's realm.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5479-5625 confidence: medium

Bifröst connects heaven and earth, ends under Yggdrasil near the fountain guarded by Mimir, and raises fear that frost-giants may use it to enter Asgard.

Bifröst ends under Yggdrasil near Mimir’s fountain, placing tree and well at the bridge’s realm-connecting end.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5479-5625 confidence: high

The gods contemplate Bifröst, constructed from fire, air, and water; the bridge connects heaven and earth and ends near Yggdrasil and Mimir’s fountain.

Bifröst ends under Yggdrasil near the fountain guarded by Mimir, and Gjallar-horn may be hung on Yggdrasil or placed in the well.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR; lines 5896-6019 confidence: medium

The world tree's leaves flutter, its eagle flaps, Nidhug pauses at the roots, Grid rejoices at Vidar's future, and a stanza says Vidar and Vale dwell after Surt's fire is slaked.

The world tree has fluttering leaves, an eagle on the topmost bough, and the serpent Nidhug performing destructive work at its roots.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR; lines 5896-6019 confidence: medium

As Wyrd speaks, the world tree's leaves flutter, the eagle on its top bough flaps, and the serpent Nidhug pauses from destroying the roots; Grid rejoices over Vidar's survival and rule when Surt's fire is slaked.

The world tree reacts to Wyrd's prophecy while Nidhug, a serpent, is described as working destruction at its roots.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR / CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS; lines 6162-6289 confidence: medium

The Norns are three Northern goddesses of fate, independent of the other gods; after the Golden Age they appear under Yggdrasil near the Urdar fountain, and some mythologists give them a warning and teaching mission toward the gods.

The Norns dwell beneath Yggdrasil, water the sacred tree from the Urdar fountain, add clay to its roots, and guard fruit on the tree of life, experience, and knowledge.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR / CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS; lines 6162-6289 confidence: high

The Norns are three fate goddesses, not subject to the gods; after the Golden Age they appear beneath Yggdrasil near the Urdar fountain, with a mission described by some as warning and instruction.

The Norns dwell beneath Yggdrasil and maintain it with fountain water and clay around its roots.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6802-6953 confidence: medium

Criminal or impure dead are banished to Nastrond, wade through venom streams in a serpent-made cave or hall, and are washed into Hvergelmir where Nidhug feeds on their remains; the stanza names bloodthirsty men, perjurers, and a seducer.

Nastrond is made or entwined with serpents, and Nidhug gnaws Yggdrasil’s root while also feeding on corpses or bones.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6802-6953 confidence: high

Criminal or impure spirits are banished to Nastrond, wade through venom streams and serpent structures, and are washed to Hvergelmir where Nidhug feeds on the dead after gnawing Yggdrasil's root.

Nidhug is said to stop gnawing the root of Yggdrasil in order to feed on the dead.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9196-9315 confidence: medium

Volsung’s power increases; warriors drink mead beneath the Branstock, a mighty oak rising in the middle of his hall, piercing the roof, and overshadowing the house.

The Branstock is a mighty oak standing in the middle of Volsung’s hall, piercing the roof and overshadowing the house.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9196-9315 confidence: medium

"the Branstock, a mighty oak, which, rising in the middle of his hall, pierced the roof and overshadowed the whole house"

The Branstock is a mighty oak rising from the center of Volsung's hall, piercing the roof, and overshadowing the house.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 11960-12095 confidence: high

Nidhug gnaws through the root of Yggdrasil; the tree quivers, and cocks in Valhalla, Midgard, and Nifl-heim crow alarms.

Nidhug gnaws the root of the ash Yggdrasil, causing the tree to quiver to its topmost bough.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 11960-12095 confidence: high

The earth shakes, stars fall, Loki, Fenris, and Garm break their chains, Nidhug gnaws Yggdrasil's root, and cocks or birds in Valhalla, Midgard, and Nifl-heim sound alarms.

Nidhug gnaws through the root of Yggdrasil, causing the ash to quiver.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12098-12221 confidence: medium

Odin rides to the Urdar fountain under toppling Yggdrasil; the Norns sit veiled and silent with a torn web; Odin whispers to Mimir and returns.

Odin visits the Urdar fountain under toppling Yggdrasil; the Norns sit veiled and silent with their web torn at their feet.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12098-12221 confidence: medium

Odin rides to the Urdar fountain beneath Yggdrasil, where the Norns sit veiled and silent with their torn web; he whispers to Mimir and returns to the host.

Odin visits the Urdar fountain beneath Yggdrasil, where the Norns sit silent with their web torn at their feet.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12224-12362 confidence: medium

Surtr flings fiery brands over heaven, earth, and Hel; flames envelop Yggdrasil, consume the gods' palaces, destroy vegetation, and make the waters boil.

The flames envelop the massive stem of Yggdrasil, called the world ash and all-nourishing tree.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12224-12362 confidence: medium

Surtr casts fiery brands over heaven, earth, and Hel; flames surround Yggdrasil, reach the gods' palaces, destroy vegetation, and make the waters boil.

The flames envelope the massive stem of the world ash Yggdrasil, called the all-nourishing tree in the quoted verse.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12651-12759 confidence: medium

Euhemerus is cited for an historical Zeus buried in Crete; the passage compares this with an historical Odin whose mound rises near Upsala, by a former Northern temple and a mighty oak rivaling Dodona’s tree.

The passage places Odin’s mound near Upsala’s former temple and oak and compares it with Zeus’s grave in Crete.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 739-863 confidence: high

Allfather creates the huge ash Yggdrasil, tree of the universe, time, or life, rooted in Nifl-heim near Hvergelmir, Midgard near Mimir's well, and Asgard near Urdar.

Yggdrasil is the tree of the universe, time, or life, rooted in multiple realms and branching over other worlds.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 739-863 confidence: high

Nidhug, a dragon in Hvergelmir, and countless worms gnaw Yggdrasil's roots, aiming to kill the tree; its death would signal the gods' downfall.

Nidhug and worms gnaw Yggdrasil's roots, and the tree's death would signal the downfall of the gods.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 739-863 confidence: high

The Norns or Fates keep Yggdrasil healthy by sprinkling it daily with holy water from the Urdar fountain, which also supplies bees with honey.

The Norns or Fates maintain Yggdrasil by sprinkling it daily with water from the Urdar fountain.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1014-1160 confidence: medium

Valfather's mead is supplied by Heidrun, who browses on Lerad, Yggdrasil's topmost branch.

Heidrun produces abundant mead while browsing on Lerad, described as Yggdrasil's topmost branch.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1440-1580 confidence: medium

Odin drinks from Mimir's fount, gains knowledge, and breaks a branch from the sacred tree Yggdrasil overshadowing the spring to make Gungnir.

Odin breaks a branch from the sacred tree Yggdrasil, also called the world-ash in the cited verse, and makes the spear Gungnir.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1440-1580 confidence: medium

Odin drinks from Mimir's fountain, gains knowledge, breaks a branch from the sacred tree Yggdrasil, and fashions the spear Gungnir from it.

Yggdrasil overshadows the spring, and Odin breaks a branch from it to fashion Gungnir.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1582-1707 confidence: high

Wisdom is said to require sacrifice; Odin hangs nine days and nights from Yggdrasil, gazes into Nifl-heim, and wounds himself with a spear before winning knowledge.

Odin obtains runic knowledge only after hanging nine nights on Yggdrasil, wounded by a spear, and offering himself to himself.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1582-1707 confidence: medium

Odin relates that he hung nine nights on the wind-rocked sacred tree, wounded with a spear and offered to himself, while seeking knowledge and looking into Nifl-heim.

The ordeal occurs on the sacred tree Yggdrasil, with Odin looking into the depths of Nifl-heim and the tree's root origin described as unknown in the quoted verse.
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The Poetic Edda GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE / NOTES; lines 4191-4289 confidence: high

Heithrun is the she-goat on the twigs of Lrath, presumably Yggdrasil, and gives daily mead sufficient for all heroes in Valhall; Har says Othin invites noble men and does not give them water.

Yggdrasil or the ash is associated with roots in Niflheim and heaven, springs beneath roots, and creatures in its branches and under its root.
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The Poetic Edda GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE / NOTES; lines 4291-4389 confidence: medium

Note 34 says little is known of the listed serpents, gives conjectural glosses for Goin, Moin, Grafvitnir, Grabak, Grafvolluth, Ofnir, and Svafnir, and notes that Othin uses Ofnir and Svafnir as names in stanza 54.

The notes say stanza 35 concludes the Yggdrasil passage and stanza 34 lists serpents, though they add that little else is known of these serpents.
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The Poetic Edda GROAS SPELL / II. FJOLSVINNSMOL / THE LAY OF FJOLSVITH / NOTES; lines 9916-10036 confidence: high

Mimameith is identified as Mimir’s Tree, the ash Yggdrasil, overshadowing the whole world, with Mimir’s well at its base.

Mimameith is identified as Yggdrasil, the ash that overshadows the whole world with Mimir’s well at its base; its cooked fruit is said to assure safe childbirth.
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The Poetic Edda HOVAMOL / THE BALLAD OF THE HIGH ONE / INTRODUCTORY NOTE / NOTES; lines 2765-2877 confidence: high

A confusing rune section begins; some manuscripts call it Othin's Tale of the Runes; Othin hangs on the windy tree Yggdrasil as an offering to himself and wounds himself with his spear to win runes; two lines are said to be borrowed from Svipdagsmol 30.

Othin hangs himself on Yggdrasil as an offering to himself and wounds himself with his own spear in order to win the magic runes.
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The Poetic Edda HOVAMOL / THE BALLAD OF THE HIGH ONE / INTRODUCTORY NOTE / NOTES; lines 2879-2950 confidence: low

Notes identify Dain and Dvalin as dwarfs, qualify Dain as possibly an elf, cross-reference their names as harts nibbling Yggdrasil in Grimnismol, gloss Alsvith as All-Wise, identify 'Myself' as Othin, and mention obscure rune writers for various races.

The note reports that Dain and Dvalin appear in Grimnismol as harts nibbling the topmost twigs of Yggdrasil.
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The Poetic Edda I. GROUGALDR / GROAS SPELL / II. FJOLSVINNSMOL / THE LAY OF FJOLSVITH; lines 9469-9745 confidence: medium

The tree is called Mimameith; it spreads limbs over every land, has an unknown root, and cannot be felled by fire or iron.

Mimameith spreads its limbs over every land, has an unknown root, cannot be felled by fire or iron, bears useful fruit, and supports a golden cock on its highest bough.
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The Poetic Edda INTRODUCTORY NOTE / NOTES / PRONOUNCING INDEX OF PROPER NAMES / PRONOUNCING INDEX; lines 23008-23324 confidence: medium

"Ygg-dras-il, the world-ash"

The index explicitly identifies Yggdrasil as "the world-ash," a world-tree object-name in the corpus.
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The Poetic Edda LAYS OF THE GODS / VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE; lines 684-803 confidence: high

The Volva tells of creation, the beginning of years, dwarfs, the first man and woman, the world-ash Yggdrasil, and the first war between the gods and the Vanir or Wanes.

The passage refers to the world-ash Yggdrasil and to nine worlds in a tree with mighty roots beneath the mold.
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The Poetic Edda NOTES / GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE; lines 3934-4067 confidence: medium

Ratatosk is a squirrel who runs on Yggdrasil, carrying the eagle’s words from above to Nithhogg beneath.

Yggdrasil is a named ash tree with an eagle above, Nithhogg beneath, Ratatosk moving between them, and harts and serpents damaging it; it is also called the best of trees.
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The Poetic Edda NOTES / GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE; lines 3934-4067 confidence: high

Many serpents are beneath the ash, named as Goin, Moin, Grabak, Grafvolluth, Ofnir, and Svafnir among others; Yggdrasil suffers harm from hart-biting, trunk-rotting, and Nithhogg gnawing beneath.

The passage names serpents beneath the ash and says they gnaw at the tree’s twigs; Nithhogg also gnaws beneath.
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The Poetic Edda NOTES / HOVAMOL / THE BALLAD OF THE HIGH ONE / INTRODUCTORY NOTE; lines 2429-2589 confidence: medium

"I hung on the windy tree" for nine nights, spear-wounded and offered to Othin, "myself to myself," on a tree with an unknowable root.

The speaker's acquisition of runes occurs while he hangs on a windy tree whose hidden root cannot be known.
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The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1115-1217 confidence: high

The note lists nine worlds and identifies the tree as the world-ash Yggdrasil, symbolizing the universe, with a cross-reference to Grimnismol.

The note identifies Yggdrasil as the world-ash and says it symbolizes the universe in connection with the nine worlds.
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The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1219-1311 confidence: high

Yggdrasil is identified as the world-ash, kept green by being sprinkled with marvelous healing water from Urth's well.

Yggdrasil is called the world-ash and is kept green by healing water from Urth's well.
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The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1313-1413 confidence: medium

The Volva turns from past memories to Othin's secrets; Heimdall's Gjallarhorn will summon the gods to the last battle and is buried under Yggdrasil until then.

Yggdrasil is the ash under which the horn is buried and on which Mimir pours water.
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The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1629-1639 confidence: medium

The note identifies Nithhogg as the dragon at the roots of Yggdrasil (with cross-reference to earlier stanza and note).

Nithhogg is described as a dragon at the roots of Yggdrasil, linking dragon imagery with the world-tree’s root-region.
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The Poetic Edda Voluspo 1-6 confidence: high

Nine worlds I knew, the nine in the tree / With mighty roots beneath the mold.

The passage links multiple worlds to a tree with deep roots.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda INTRODUCTION / H. HALLIDAY SPARLING. / TRANSLATORS' PREFACE. / THE STORY OF THE VOLSUNGS AND NIBLUNGS.; lines 1007-1116 confidence: medium

Volsung has a hall built so that “a big oak-tree stood therein,” with limbs blossoming over the roof and the trunk within, called Branstock.

A large oak-tree stands in the middle of Volsung’s hall, with its trunk inside and limbs blossoming over the roof; it is named Branstock and becomes the place where the sword is lodged.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda WITH EXCERPTS FROM THE POETIC EDDA / SELECTED BIBLIOGRAPHY: / RECOMMENDED READING-- / INTRODUCTION; lines 409-493 confidence: high

Yggdrasil's ash is the holiest seat of the gods, spreads over the world and above heaven, has three roots with springs and Nidhogg, and Allfather leaves his eye in pledge for a drink from Mimir's spring of knowledge and wit.

Yggdrasil's ash is the holiest stead of the gods, reaches over the world and above heaven, and has roots in major cosmic regions with springs and beings around it.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER VI. / THE FIRST WORKS OF THE ASAS. THE GOLDEN AGE. / CHAPTER VII. / ON THE WONDERFUL THINGS IN HEAVEN.; lines 1545-1680 confidence: high

Ganglere asks where the gods’ chief or holiest place is; Har answers that it is by the ash Ygdrasil, where the gods meet in council every day.

Ygdrasil is the greatest tree, its branches extend over the world and above heaven, its roots reach multiple regions, and the gods meet there daily.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER VI. / THE FIRST WORKS OF THE ASAS. THE GOLDEN AGE. / CHAPTER VII. / ON THE WONDERFUL THINGS IN HEAVEN.; lines 1545-1680 confidence: high

An eagle sits on a bough with the hawk Vedfolner between its eyes. Ratatosk carries words of envy between eagle and Nidhug. Four stags named Dain, Dvalin, Duney, and Durathro bite the leaves. Many serpents are with Nidhug; cited verses say stags bite above, the side rots, and Nidhug and serpents gnaw below.

Stags bite Ygdrasil’s leaves and Nidhug with serpents gnaw the roots, while norns counter decay by sprinkling the ash with holy water and clay.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER VI. / THE FIRST WORKS OF THE ASAS. THE GOLDEN AGE. / CHAPTER VII. / ON THE WONDERFUL THINGS IN HEAVEN.; lines 1545-1680 confidence: medium

Dew falling from Ygdrasil to earth is called honey-fall and is food for bees. Two birds fed in Urd’s fountain are swans and are parents of the race of swans.

Dew falling from Ygdrasil to earth is called honey-fall and is the food of bees.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XV. / THE DEATH OF BALDER. / CHAPTER XVI. / RAGNAROK.; lines 3060-3193 confidence: medium

Heimdal blows the Gjallar-horn and awakens the gods; they hold counsel; Odin rides to Mimer's well for advice; Ygdrasil quivers and heaven and earth fear and tremble.

The ash Ygdrasil quivers and groans while all things in heaven and earth fear and tremble during the Ragnarok sequence.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda THE GODDESSES (ASYNJES). / CHAPTER XI. / CHAPTER XII. / LIFE IN VALHAL.; lines 2304-2432 confidence: medium

Heidrun stands in Valhal, bites leaves from Lerad, and produces enough mead from her teats to fill the vessel supplying horns for all the einherjes.

The tree Lerad feeds both Heidrun, who produces mead, and Eikthyrner, whose horn-drops enter Hvergelmer and become rivers.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda VOCABULARY 275 / INDEX 291 / THE YOUNGER EDDA. / INTRODUCTION.; lines 337-431 confidence: medium

"English-speaking branch of the great world-ash Ygdrasil"

The passage explicitly names Ygdrasil as a great world-ash and uses a branch image in relation to a cultural group.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda VOCABULARY 275 / INDEX 291 / THE YOUNGER EDDA. / INTRODUCTION.; lines 601-673 confidence: low

The passage describes the Eddas as ancestral bequest and treasure, a fountain for the American branch of the Ygdrasil ash, inherited coins to be restamped for circulation, and says ancestral deities need a place in hearts and songs.

The passage invokes the American branch of the Ygdrasil ash drinking from a fountain of national sentiment.
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egyptian

Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3754-3861 confidence: medium

The king's destination is the sacred east of the sky, where the Sun-god, other gods, and sometimes the deceased king are born; the passage also locates there the fallen eye of Horus, doors of the sky, sycamores where gods sit, the king's ascent, and the ferry landing.

The east of the sky contains a tall sycamore where gods sit and two sycamores seized by the king when ferried to the east side of the sky.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 125 / THE EARLIEST CELESTIAL HEREAFTER 127 / THE EARLIEST CELESTIAL HEREAFTER 129 / THE EARLIEST CELESTIAL HERE I; lines 4974-5046 confidence: medium

Breasted identifies the tree of life on a mysterious island in the Field of Offerings as a major source of sustenance; the dead sets out for it with the Morning Star, described as a green falcon and solar divinity with four faces.

The tree of life stands on the island in the Field of Offerings and is given by the Imperishable Stars so Pepi and the Morning Star may live from it.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1307-1386 confidence: medium

Isis learns, through reports attributed to demons, that the chest was carried by sea to Byblos, enclosed by a tamarisk tree, and made into a roof-supporting pillar by the king.

The chest containing Osiris is enclosed inside a tamarisk tree, the trunk becomes a palace pillar, and the remaining wood is preserved and worshipped.
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Egyptian Ideas of the Future Life THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III.; lines 2566-2614 confidence: medium

Hathor, the house of Horus, is identified with the part of the sky where the sun rose and set; the sycamore tree was sacred to her, and the deceased prays for celestial food from it.

The sycamore tree is sacred to Hathor, and the deceased prays to be fed by her with celestial food from it.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty THE DOOMED PRINCE / REMARKS / XIXTH DYNASTY / ANPU AND BATA.; lines 766-861 confidence: medium

Pharaoh loves and elevates the girl; she tells him to cut down and chop the acacia; men cut the flower on which Bata's soul rests, and he falls dead suddenly.

Bata's soul is attached to the acacia's flower; when the flower is cut he dies, and he later says the acacia was his abode.
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Legends of the Gods: The Egyptian Texts, edited with Translations I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 5632-5714 confidence: medium

The chest is carried to Byblos, lodges in a tamarisk, is enclosed by the growing tree, and the king cuts the tree so the trunk portion hiding the chest becomes a roof-supporting pillar in his house.

The chest lodges in a tamarisk, the tree grows around and conceals it, the trunk becomes a roof-supporting pillar, and the remaining wood is preserved and worshipped at Byblos.
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The Book of the Dead CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 1061-1132 confidence: medium

Chapters CVII-CIX make the deceased known to spirits of East and West and gods of the Mountain of Sunrise; the region includes Ami-hem-f, Morning Star, Two Sycamores, the daily Sun-god, and the entrance to Sekhet Aaru.

In the eastern region the Sun-god appears daily from between the Two Sycamores near the entrance to Sekhet Aaru.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER VI / OSIRIS - UNNEFER. / ATTRIBUTES OF OSIRIS 115 / SEMTI AND OSIRIS 117; lines 6172-6255 confidence: medium

In the Pyramid Texts, the deceased receives food, drink, and apparel in the Underworld, wears white linen and sandals, sits by a lake in the Field of Peace with the gods, partakes of the tree of life, and consumes figs, grapes, oil, wine, bread of eternity, and beer of everlastingness.

The deceased sits with the gods by a lake in the Field of Peace and partakes of the tree of life.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ELEPHANT AND BEAR 365 / JACKAL AND ASS 367 / SHREW-MOUSE, HEDGEHOG 369 / HARE, PHOENIX 371; lines 22919-23010 confidence: high

The Bennu is a heron-like bird identified with the Phoenix, said to create itself and arise from fire on the sacred Persea Tree of Heliopolis; it is a Sun-bird symbolizing the rising sun and the dead Sun-god Osiris.

The Bennu creates itself and arises from fire burning on the sacred Persea Tree of Heliopolis; it is a Sun-bird and is linked to the rising sun and Osiris.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO AMEN-RA 11 / NESI-KHENSU 13 / NESI-KHENSU 15 / FORMS OF AMEN-RA; lines 1291-1385 confidence: medium

An example shows ithyphallic Amen-Ra beside a pylon-shaped building topped with two trees and a large lotus flower; the lotus represents the rising sun issuing daily from between two persea trees.

The lotus flower is said to represent the rising sun, which issues daily from between two persea trees.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 28987-29173 confidence: medium

"Nubia, tree worship in, i. 17"

The index includes tree worship in Nubia, the Sycamore of Nut, and an olive tree that speaks.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II Q III / CHAPTER XI / ISIS AND OSIRIS 187 / ISIS AND OSIRIS 189; lines 10988-11073 confidence: high

The chest is carried by waves to Byblos, lodged in a tamarisk, enclosed by its growth, and unknowingly made by the king into a roof-supporting pillar from the trunk containing the chest.

A tamarisk grows around the chest, hides it, is cut down, and becomes a pillar supporting a royal house; the remaining wood is wrapped, anointed, preserved, and worshipped.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II Q III / CHAPTER XI / ISIS AND OSIRIS 187 / ISIS AND OSIRIS 189; lines 10988-11073 confidence: medium

Isis reveals herself, asks for the pillar, takes it down, cuts it open, removes the desired contents, wraps the remaining trunk in fine linen, pours perfumed oil on it, returns it to the king and queen, and the wood is said to be preserved and worshipped in the temple of Isis at Byblos.

After removing the hidden contents from the pillar, Isis wraps the remaining wood in linen, anoints it with perfumed oil, and it is preserved and worshipped in a temple.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB AND NUT / SEB AND NUT / NUT 105 / NUT 107; lines 5690-5785 confidence: high

Short excerpt: “Hail, thou sycamore of the goddess Nut! Grant thou to me of the water and of the air … I watch and guard the egg of the Great Cackler.”

The sycamore of Nut is a sacred tree where the goddess appears, gives food and water to the deceased, and shelters weary souls in its branches.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB 95 / SEB 97 / SEB AND NUT / SEB AND NUT; lines 5394-5592 confidence: medium

Nut appears in a Hathor-like form as a woman standing in a sycamore tree and pouring water from a vase for souls of the dead; the sycamore tree of Nut is mentioned in Book of the Dead chapter lix.

Nut appears in a sycamore tree pouring water from a vase for souls of the dead who come to her.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SHU 93 / SEB, THE ERPA OF THE GODS / SEB 95 / SEB 97; lines 5132-5176 confidence: medium

A cited hypocephalus makes the deceased say he is in the form of the Bennu coming from Het-Benbenet in Annu; the Bennu, Soul of Ra, appears each morning as the rising sun and shines from the top of the Persea tree where he renews himself.

The Bennu shines upon the world from the top of the Persea tree and renews himself there.
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The Literature of the Ancient Egyptians EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE / INDEX; lines 9845-10165 confidence: medium

"Tree of Life"; "Sycamore"

The index explicitly lists 'Tree of Life' and also lists sycamore.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 10100-10188 confidence: high

The author says the Biblical Paradise was a garden in Eden, relates Edin to the Babylonian plain containing Eridu, and identifies the Tigris and Euphrates as rivers created and named by Ea.

The passage presents Eridu as a Babylonian Paradise in Edin/Eden, with sacred tree or vine, rivers on both sides, Ea’s central seat, and Tammuz in the midst.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 10100-10188 confidence: medium

The author says the Eridu sacred tree was a tree of knowledge rather than life, cites Eri-Aku as executor of its oracle, and mentions a magical text in which a tree heals possession and bears Ea’s name; Ea is called god of wisdom and life.

The author explicitly identifies the Eridu sacred tree as a tree of knowledge, links it to an oracle, and associates a healing tree with Ea’s name; Ea is identified as god of wisdom and life.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11400-11488 confidence: medium

Gilgames and Ea-bani go against Khumbaba in the cedar-forest of Elam, behold the cedar mountain as the mystic seat of the gods and shrine of Irnini, slay Khumbaba, and Gilgames has a storm dream portending disaster.

The heroes enter a magical cedar-forest and behold the mountain of cedars, described as the mystic seat of the gods and shrine of Irnini.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11491-11587 confidence: medium

After entering a thick darkness for twelve double hours, Gilgames emerges into bright day where a marvellous tree bears turquoise and lapis-lazuli fruit like grape clusters.

After twelve double hours of darkness, Gilgames emerges into daylight where a marvellous tree bears turquoise and lapis-lazuli fruit.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 9242-9326 confidence: high

Merodach is accompanied by four divine dogs; Ea is attended by sacred bulls that guard the approach to the field and house of Eden, like bull-bodied, human-headed gate guardians.

Sacred bulls and cherubim are described as guarding approaches and forbidding access to the tree of life or knowledge, a sacred palm beside Ea’s pathway.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15174-15283 confidence: low

The Pyramid texts are cited as referring to the baqt or ben-nut tree in On, identified botanically as Moringa aptera.

The passage notes a ben-nut tree in On and a leafy branch in a religious image.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15285-15391 confidence: medium

The note names “the tree of life” in Alu, given by the stars to the dead so they might live forever, and also mentions the “great house,” Babylonian ê-gal, in the Pyramid Texts.

The tree of life grows in Alu and is given by the stars to the dead so that they might live forever.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15501-15611 confidence: medium

A hymn describing the oracular tree of Eridu calls Ea's couch the bed of Zi-Kum in the central place of the earth.

The passage mentions an oracular tree of Eridu and locates Ea's bed in the central place of the earth.
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The Religions of Ancient Egypt and Babylonia PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX.; lines 14081-14371 confidence: medium

Tree-related entries include a worshipped sycamore, sycamore of Matarîya, tree of life, tree of knowledge, and sacred trees.

The index lists a worshipped sycamore, sacred trees, a tree of life, and a tree of knowledge.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 3478-3566 confidence: medium

Nut is wife of Seb as sky is wedded to earth; she is linked with Nu and the Nile and represented sitting in the sycamore pouring water of life on the hands of a soul at the tree's foot.

Nut is represented sitting in a sycamore and pouring water of life onto the hands of a soul at the foot of the tree.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5516-5601 confidence: medium

In the tomb of Ra-zeser-ka-seneb at Thebes, a peasant is depicted making morning prayer to a sycamore at the end of a corn-field with fruit, bread, and water offerings beside it.

The passage describes prayer and offerings to a sycamore, identifies a sycamore as Hathor's body, links sacred trees with Hor-pes, Osiris, the bennu, and Ra's soul, and notes continuing bread and water offerings at sacred trees.
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greek

Hesiod, the Homeric Hymns, and Homerica III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6890-6966 confidence: medium

Mountain Nymphs inhabit a great holy mountain, live long, eat heavenly food, dance with immortals, mate with Sileni and Hermes in caves, and are born and die together with pines or oaks.

The Nymphs are born with pines or oaks, and the tree withers as the Nymph approaches death; the life of both leaves the light together.
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Hesiod, the Homeric Hymns, and Homerica III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6890-6966 confidence: medium

The speaker says mountain Nymphs will rear her son; they inhabit the holy mountain, live long, eat heavenly food, dance with immortals, and mate with the Sileni and the slayer of Argus in caves; pines or oaks spring up at their birth.

The Nymphs are born with pines or oaks, and the Nymph and tree leave the sunlight together when death comes.
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Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9516-9643 confidence: medium

The Dodona oracle was first consulted by Deucalion and Pyrrha after the Flood; later writers say the god responded through rustling oak leaves.

Deucalion and Pyrrha first consult Dodona after the Flood, and the god responds through rustling oak leaves.
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Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9516-9643 confidence: medium

The oracle in Epirus was first consulted by Deucalion and Pyrrha after the Flood; later writers say the god responded in rustling leaves of famous oaks.

Later writers say the god at the oracle responded in the rustling leaves of famous oaks.
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Hesiod, the Homeric Hymns, and Homerica THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4158-4264 confidence: high

Dodona is loved by Zeus and appointed as his oracle; doves live in a hollow oak, and visitors bring gifts and seek prophecy.

At Dodona, doves live in the hollow of an oak; visitors bring gifts and receive prophecy from Zeus' oracle.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 7458-7548 confidence: medium

Callicantzari appear only during the twelve days between Christmas and Epiphany; the rest of the year they live in the lower world and try to cut down or gnaw through the tree or columns supporting the world, which are restored during their absence.

The beings attempt to gnaw through or cut down the tree or columns on which the world rests; the supports are made whole again during their upper-world absence.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER VII. / THE UNION OF GODS AND MEN. / FOOTNOTES: / GENERAL INDEX; lines 27725-27986 confidence: high

A tree supporting the world is listed; tree-nymphs and water-nymphs are indexed, with confusion between them, precautions, and taboos on cutting or peeling trees on certain August days.

The index has an entry for a tree supporting the world.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 6114-6164 confidence: medium

The passage says travelers often hear of trees haunted by a Nereid; a famous North Arcadian pine is compared by the author's muleteer with a gigantic tree believed to uphold the world, and the muleteer crosses himself for fear of the nymph living there.

The muleteer compares a famous pine to a gigantic tree believed to uphold the world.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2189-2275 confidence: medium

A barrow for Idmon is raised, marked by a flourishing wild olive trunk below the Acherusian headland; Phoebus commands worship of Idmon as city guardian and building around the trunk, but Agamestor is honored instead.

The wild olive trunk is a later-visible token, and Phoebus is said to command that Idmon be worshipped as city guardian and that the city be built around the ancient trunk.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 1276-1356 confidence: medium

The heroes find an old vine-stump in the forest, cut it, Argus smooths it, and they set it on the rugged hill as the sacred image of the mountain goddess beneath lofty oaks.

An old vine-stump is cut, smoothed, and installed as the sacred image of the mountain goddess beneath oaks.
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The Extant Odes of Pindar FOR THERON OF AKRAGAS, / WINNER IN THE CHARIOT-RACE. / FOR THERON OF AKRAGAS, / WINNER IN THE CHARIOT-RACE.; lines 1013-1108 confidence: medium

Herakles brought the tree from Ister's shadowy springs as an Olympian memorial after winning the Hyperborean servants of Apollo, asking for a plant for Zeus's precinct to provide common shade and a crown for valorous deeds.

Herakles brings a tree from Ister/Hyperborean territory for Zeus's precinct, where it provides common shade and crowns for valorous deeds.
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The Homeric Hymns THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE / THE HYMN TO DEMETER; lines 977-1048 confidence: low

The passage reports Frazer's preference for explaining Zeus's name through oak wood used for kindling fire by some Aryan-speaking peoples, then notes that Greeks used laurel for making fire, as far as the author knows.

The passage discusses oak as a divinity or divine association and debates whether Zeus should be understood through oak/tree symbolism or sky association.
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The Iliad CONCLUDING NOTE. / INTRODUCTION. / THEODORE ALOIS BUCKLEY. / POPES PREFACE TO THE ILIAD OF HOMER; lines 1694-1762 confidence: low

The work is compared to “a mighty tree” rising from “the most vigorous seed,” flourishing and producing fine fruit.

The passage explicitly compares the poetic work to a mighty tree rising from a seed, flourishing, producing fruit, and bearing branches that may be pruned.
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The Iliad THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX. / BOOK XVI. / ARGUMENT / THE SIXTH BATTLE, THE ACTS AND DEATH OF PATROCLUS; lines 15911-16050 confidence: low

Patroclus' dart pierces Sarpedon near the heart; he falls like an oak, poplar, or pine cut by an axe.

Sarpedon's fall is compared to an oak, poplar, or pine cut down, and also to a bull under a lion.
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The Iliad THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN. / BOOK XIX. / ARGUMENT. / THE RECONCILIATION OF ACHILLES AND AGAMEMNON.; lines 18608-18748 confidence: medium

Achilles shakes his huge paternal spear, an entire ash from Pelion felled by Chiron and shaped for his father, which only Achilles can wield.

Achilles alone can wield a huge paternal spear made from an entire ash cut from Pelion by Chiron for his father.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23328-23452 confidence: medium

The note reports belief in the great age of trees near places consecrated by gods and great men, citing the plane tree of Socrates and the Delos tree where Latona gave birth to Apollo.

The passage states that ancient belief attributed great age to trees near places consecrated by gods and great men, citing trees associated with Socrates and with Latona's birth of Apollo at Delos.
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The Iliad THE SIXTH BATTLE, THE ACTS AND DEATH OF PATROCLUS / BOOK XVII. / ARGUMENT. / THE SEVENTH BATTLE, FOR THE BODY OF PATROCLUS.THE ACTS OF MENELAUS.; lines 16454-16585 confidence: medium

Euphorbus' golden hair, adorned with gems and gold, is scattered on the shore, dishonored with dust and gore.

Euphorbus' death is described through an image of a young olive by fountains uprooted by a heaven-sent whirlwind.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1971-2065 confidence: medium

A cited variant says Amalthea hung Zeus in a cradle on a tree so that he might be found neither in heaven, nor on earth, nor in the sea.

An editorially cited variant says Amalthea hung Zeus's cradle on a tree so he could be found neither in heaven, nor on earth, nor in the sea.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL I. R / VOL. I, T / VOL. I, U / VOL. I. Y; lines 11601-11687 confidence: medium

Frazer cites ancient accounts of Lycurgus’ hostility to Dionysus; he summarizes variants in which Lycurgus is imprisoned in a cave or wounds his own foot or legs while attempting to cut vines.

Frazer’s note compares variants where Lycurgus injures himself while cutting vines with a broader belief that a woodman cutting a sacred tree with an axe wounds himself.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2655-2691 confidence: low

Ulysses decides to go to the woods on high ground near the water and creeps under two olive shoots growing from one stock, one ungrafted and one grafted.

Ulysses shelters beneath two olive shoots from one stock whose dense growth blocks wind, sun, and rain.
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The Odyssey BOOK VI / THE MEETING BETWEEN NAUSICAA AND ULYSSES. / BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS.; lines 3090-3174 confidence: medium

The garden outside the outer court is walled, filled with pears, pomegranates, apples, figs, olives, a vineyard, and flower beds; its fruit and flowers are continuous through the year.

The garden contains abundant trees, vines, flowers, and streams, with fruit and bloom continuing through all seasons and described as endowed by the gods.
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The Odyssey BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS.; lines 6290-6372 confidence: medium

Pheidon says he hosted Ulysses, shows Ulysses’ treasure, reports that Ulysses went to Dodona to learn Jove’s mind from the high oak about whether to return to Ithaca openly or secretly, swears a ship and crew were ready, and sends the speaker toward Dulichium.

Ulysses is said to go to Dodona to learn Jove’s mind from the god’s high oak tree about how to return to Ithaca.
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The Odyssey ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8533-8618 confidence: medium

“Ulysses had gone to Dodona that he might learn Jove’s mind from the high oak tree” and learn whether to return openly or secretly.

Ulysses is said to go to Dodona to learn Jove’s mind from a high oak tree about the manner of his return.
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native american southwest

Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE GAMBLER'S WAR / NOTES ON THE STORY OF THE GAMBLER'S WAR / THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF NAHVAHCHOO; lines 5749-5868 confidence: low

Bluebird in the West is asked for power, breathes four times, flies eastward, meets Bives-chool at the middle of the earth, and plants blue corn grains from his breast; the corn grows until its tops touch the sky.

The corn grown from Bluebird's breast grains becomes so tall that its tops touch the sky.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 839-937 confidence: medium

Coyote asks children for the trail, gives them two red berry bead strings, and learns of a cedar tree that bends down when addressed.

A cedar tree bends down when addressed, allowing passage into and out of the otherwise inaccessible rock-ringed camp.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 939-1040 confidence: medium

Coyote gives beads to three children, is shown a piñon tree used by people to go up and down, descends by it, finds white clay, and marks his face with zigzag lines.

The children show Coyote a piñon tree by which people travel up and down, and Coyote uses it to descend.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 4048-4135 confidence: medium

The older brother tells the chief that the boy said he could cut a cottonwood that restores itself after being cut; the boy denies it, but the chief orders him to do it within four days.

A cottonwood is described as standing restored the next morning after being cut; the bullsnake proposes to eat its leaves so they cannot grow again before the boy cuts it.
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The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 771-834 confidence: medium

The captive hears an owl hoot south of him, recalls words from an owl-like form met earlier at a spring, follows the call, reaches a precipitous bluff formed by two branching caÃ±ons, and sees a tall spruce tree from foot to summit.

At a cliff by branching caÃ±ons, the captive descends by a tall spruce tree after QastcÃ¨Ã«lÃ§i draws it near with white lightning.
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The Sia A BAIN SONG OF THE SKO'YO CHAI'AN (GIANT SOCIETY). / SONGS. / SICK. / THK KU.; lines 5995-6304 confidence: medium

The later rain-song translation asks where the cloud people are and locates them in the north spruce, west pine, south great oak, east aspen, zenith cedar, and nadir or earth oak. It says the singers point to the corresponding directions and notes that the Quer'ranna has the same song.

The rain song locates cloud people in trees associated with north, west, south, east, zenith, and nadir, with gestures toward those directions.
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The Sia A STUDY OF SIOTJAN CULTS. / JAMES OWEN DORSEY. / CONTENTS. / CONTENTS, 355; lines 18064-18292 confidence: medium

Sun Dance headings include “Men selected to seek the mystery tree,” “Felling the tree,” “Raising the sun pole,” “Decoration of candidates or devotees,” “Offerings of candidates,” “Candidates scarified,” and “Pieces of flesh offered.”

The Sun Dance contents include men selected to seek the mystery tree, an expedition to the tree, felling the tree, taking it to camp, and raising the sun pole.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1242-1337 confidence: high

Men, women, and children bring water in gourd jugs and vases from mountain-base springs, ascend to the tree base, pass through the trunk to the top reaching Ti'nia, and go to sprinkle the appointed place.

Water carriers ascend from mountain springs to the base of a tree and through its trunk to the top reaching Ti'nia.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1703-1795 confidence: medium

Ma'asewe sees a little K6-ow-uch, or ground squirrel, asks for help getting down, and promises beautiful eagle plumes as payment.

A ground squirrel helps the stranded brothers in exchange for promised plumes by planting a piñon nut that rapidly becomes a tall tree serving as a road.
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The Sia CONTENTS. / CONTENTS, 355 / CONTENTS. 357 / ILLUSTRATIONS.; lines 18459-18585 confidence: low

Figure captions list robes, tents, blankets, ghost vision, cedar vision, sun-and-rainbow vision, cornstalk decoration, eagle vision, and a sacred tent where the pole was kept.

The captions mention a vision of a cedar and a sacred tent in which a pole was kept.
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The Sia DOBBBY.I OMAHA INVOCATIONS OF THE TRAP, ETC. 389 / FASTING. / MYSTIC TREES AND PLANTS. / HORSEY 1 MYSTIC TREES AND PLANTS. 391; lines 20352-20439 confidence: high

The Omaha are described as having sacred ash and cedar; ash is tied to beneficent powers and used in sacred poles and pipe stems, while cedar is linked to thunder, lightning, and wars.

The passage repeatedly calls ash, cedar, red cedar, and cottonwood sacred or mystic trees and records ritual uses, names, and traditions surrounding them.
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The Sia DOBBBY.I OMAHA INVOCATIONS OF THE TRAP, ETC. 389 / FASTING. / MYSTIC TREES AND PLANTS. / HORSEY 1 MYSTIC TREES AND PLANTS. 391; lines 20352-20439 confidence: high

Osage cedar is said to symbolize the tree of life; during a woman's initiation, she receives four sips of water symbolizing the river by the tree of life and is rubbed with cedar needles while sacred names are pronounced.

Osage traditions are said to make cedar the tree of life, and an initiation uses four sips of water interpreted as the river flowing by that tree.
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The Sia DOBBBY.I OMAHA INVOCATIONS OF THE TRAP, ETC. 389 / FASTING. / MYSTIC TREES AND PLANTS. / HORSEY 1 MYSTIC TREES AND PLANTS. 391; lines 20352-20439 confidence: medium

Cottonwood is described as mystic among Omaha, Ponka, and Hidatsa; the Omaha and Ponka sacred pole came from a tall cottonwood with ash attached, and the Hede watci preparation involved cutting and planting a cottonwood at the tribal-circle center.

For the Hede watci dance, a cottonwood is cut, carried to the center of the tribal circle, and planted there.
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The Sia INTRODUCTION. / BABTER. / THE ORACLE. / COSMOOONY.; lines 815-883 confidence: high

To provide rain for Ha'arts, the earth, the creator makes cloud, lightning, thunder, and rainbow peoples to work for the earth people.

Cloud, lightning, thunder, and rainbow peoples are divided among six directions; each group dwells in a spring in a great mountain with a giant tree on its summit.
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The Sia SOCIETY OF THE COUGAR. / SIA MASKS / SOCIETY OF WARRIORS. / BTEVBN80N.) SONGS. 123; lines 5585-5749 confidence: high

Stanzas name trees of the north, west, south, east, zenith, and nadir; the free translation addresses cloud priests ascending to ti'nia through the heart of each tree and asks that waters of six great springs impregnate mother earth so she gives fruits.

Cloud priests ascend to ti'nia through the hearts of trees identified with north, west, south, east, zenith, and nadir.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ALTAR OF MA'KE 'HLAN'NAKWE (GREAT FIRE FRATERNITY; / MA'TKK THLAN'NAKWE 493 / NTKVKNSON / ORIGIN OF THK SIIO'TIKIANNA, AKKOW DIVISION; lines 27703-27793 confidence: medium

The warrior carries the reed to O'pompia mountain, reaches a shrine dedicated to the younger God of War, attaches the reed to the topmost limb of a tall tree, prays to the tree spirit to intercede with the rain-makers for cold rains and snows, and later summons men to announce the arrow dance.

The reed offering is attached to the topmost limb of a tall tree on a mountain, with prayer to the tree spirit to intercede with the rain-makers for cold rains and snows.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CEKEMOXY FOK-TIIK CUKE OK SOKE TIIHOAT / ALTAR OF MA'KE 'HLAN'NAKWE (GREAT FIRE FRATERNITY; / MA'TKK THLAN'NAKWE 493 / NTKVKNSON; lines 27478-27584 confidence: medium

The Sword order forms in line; the two trees are brought from the hatchway, drawn before each dancer's face, and each dancer draws sacred breath from them. The group later dances, swallows swords, and shares food after the novice is served.

The 'Hlem'mosona draws the two trees before each dancer's face so that each dancer draws sacred breath, or all that is best, from them.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CLASSIFICATION' OF THE HIGHKH POWERS / BECJINNINCS OF THK UXIVKKSK / CREATION OF THE A'SHIWI AND THEIR COMING TO THE OUTER / WORLD; lines 654-741 confidence: high

The Divine Ones throw out meal that produces light, go north, cut a northern pine with stone knives, return, and plant it for ascent to the third world, the water-moss world.

Named directional trees are cut and planted so the people can ascend from one world to the next.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CREATION OF THE A'SHIWI AND THEIR COMING TO THE OUTER / WORLD / KOW'WITUMA APPOINTS YA'NUWWULUHA DKPUTV TO THK SUN / FATHEE; lines 792-898 confidence: medium

The Mu'kwe cut trees by which they ascend; the Divine Ones are said to have worked only for the A'shiwi and traveled with them until the Middle place; the Mu'kwe do not make a cloud symbol or sing because they were not taught by the Divine Ones.

The Mu'kwe are said to cut the trees by which they ascend to this world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. CXXII / ALTAR OF HA'LO'KWE (ANT FRATERNITY) BEFORE FETISHES ARE PLACED ON IT / SHU'MAAKWE / CEREMONIAL OF INITIATION INTO THE SHU'MAAKWE; lines 29345-29443 confidence: medium

The Shumai'koli of the Nadir leaves early, Sai'apa remain, a tree is removed and then planted with a feathered la'showanne, prayers are offered, and the fraternity dances around the tree and feasts.

A feather-adorned tree is planted in the center of the ritual space, repeatedly danced around, used as a focus in the plaza, and climbed by Sai'apa performers.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. CXXII / ALTAR OF HA'LO'KWE (ANT FRATERNITY) BEFORE FETISHES ARE PLACED ON IT / SHU'MAAKWE / CEREMONIAL OF INITIATION INTO THE SHU'MAAKWE; lines 29535-29621 confidence: medium

The next morning a tree is planted in the center of Si'aa' te'wita; gods appear in the plaza; men and women in best clothing dance, eventually forming three concentric circles of about 150 dancers.

A tree is planted in the center of Si'aa' te'wita; dancers form concentric circles around it, and Sai'apa place bread in its forks.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies VIEWS OF MOTHER ROCK, WEST SIDE OF TO'WA YAL'LANNE 'CORN MOUNTAIN) / TO THE VALLEY / ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75; lines 3575-3781 confidence: medium

The note states that the trees of the four regions were understood as a means of ascent from the lower worlds.

The note explicitly identifies trees of the four regions as a means of ascent from lower worlds.
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roman

Aeneidos LIBER III / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IV; lines 2987-3111 confidence: medium

Dido describes the far Aethiopian region near Atlas, a Massylian priestess who keeps the Hesperides’ temple, feeds a dragon, guards sacred branches on a tree, and claims powers over minds, cares, river water, stars, shades, earth, and trees.

Dido’s account places the priestess near Atlas, who bears the starry axis, and describes her feeding a dragon while guarding sacred branches on a tree at the Hesperides’ temple.
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Aeneidos LIBER VI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VII; lines 5098-5211 confidence: medium

A sacred laurel in Latinus’ palace, consecrated to Phoebus, is suddenly covered by a swarm of bees; a seer says an external man and host are arriving and will seek the same region and dominate the citadel.

A laurel consecrated to Phoebus and located in the palace interior receives a bee swarm that is interpreted prophetically.
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Aeneidos LIBER VIII / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IX; lines 6713-6843 confidence: low

The narrator recalls the Mother of the Gods asking Jupiter to protect the ships made from her sacred Idaean pines. Jupiter says mortal-made hulls cannot be immortal in danger, but promises that ships reaching Ausonian lands will lose mortal form and become sea goddesses like Doto and Galatea, ratifying this by the Stygian river.

Pines from the Mother’s sacred grove on Ida become Aeneas’s fleet and are later treated as sacred objects capable of transformation into goddesses.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 4613-4739 confidence: medium

Silvia, leaning on a tree, prays the dream be useful and auspicious; she says she was at Iliac fires when a woolen fillet fell from her hair before the sacred hearths and two palms rose together.

Silvia’s dream shows two palms, one world-covering and star-reaching, attacked by an uncle but protected by a woodpecker and a she-wolf.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 6150-6229 confidence: low

Pandarus and Bitias, sons of Alcanor and Iaera, born in Jupiter's grove and tall as ancestral pines and hills, open the gates and stand like twin oaks beside streams as Rutulians enter.

Pandarus and Bitias are compared to tall twin oaks lifting their tops into the sky beside streams.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8437-8512 confidence: medium

A sacred wild olive of Faunus, once hung with mariners' votives, had been cut by the Teucrians. Aeneas' spear is stuck in its root. Turnus prays to Faunus and Earth to hold the spear, and Aeneas cannot pull it free.

A sacred olive of Faunus, formerly used for votive gifts and cut by the Teucrians, holds Aeneas' spear fast after Turnus prays to Faunus and Earth.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4267-4357 confidence: medium

A sacred laurel in the palace, dedicated to Phoebus, is covered by a sudden swarm of bees; a prophet says a foreigner and army will come and reign in the fortress.

A sacred laurel in the palace, dedicated to Phoebus, receives a sudden swarm of bees; the prophet interprets this as a foreigner and army coming to rule in the fortress.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2542-2634 confidence: high

Dido tells Anna of a Massylian priestess from the far Aethiopian region of Atlas, associated with the Hesperides, a dragon, and holy boughs on a tree.

The Massylian priestess is linked with the Hesperides, a dragon she fed, and holy boughs on a tree.
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The Georgics The Georgics / THE GEORGICS / GEORGIC I / GEORGIC II; lines 1007-1140 confidence: high

The vine may be shallow, but the supporting aesculus is deeper: its summit soars toward heaven, its root strikes into the vaults of hell, it survives generations, and is the 'Sole central pillar of a world of shade.'

The supporting aesculus is described with summit soaring toward heaven, roots striking into the vaults of hell, endurance across generations, and the phrase 'central pillar of a world of shade.'
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The Georgics The Georgics / THE GEORGICS / GEORGIC I / GEORGIC II; lines 734-872 confidence: medium

Nature's law for generating trees is described as manifold: spontaneous growth, chance-dropped seed, and root suckers, with examples including osier, broom, poplar, willows, chestnut, Aesculus, oaks, elms, cherries, bay-tree, shrubs, and sacred groves.

The passage mentions sacred groves, Jove's Aesculus, and oaks deemed oracular by Greeks of old.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 12067-12161 confidence: medium

Near Aeacus stands an oak sacred to Jupiter from Dodona; ants carrying grain move in a long train along its wrinkled bark.

The transformation is linked to an oak sacred to Jupiter from Dodona; the oak trembles without wind and appears in the dream where ants become humans.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7245-7295 confidence: high

“Leaves of the trees, shining with radiant gold, covered branches of gold, {and} apples of gold.”

Atlas's golden tree and apples are protected within walls by a huge dragon identified in a note as Ladon.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3102-3186 confidence: medium

Dryope plucks flowers from a watery lotus for her child; bloody drops fall and the boughs tremble; the swains say Lotis fled Priapus and transferred her changed form into the plant, preserving her name.

Dryope unknowingly plucks flowers from a plant that bleeds and trembles, and later tells her child to think all shrubs are bodies of goddesses.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3102-3186 confidence: medium

Dryope swears she has not deserved punishment, asks that her infant be cared for beneath her tree, warns him not to pluck flowers and to regard shrubs as goddess bodies, asks relatives to protect her branches, and falls silent as bark covers her eyes and mouth.

Dryope tells her child to say his mother is concealed beneath the trunk and to regard shrubs as bodies of goddesses.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9677-9769 confidence: medium

Silius Italicus says two pigeons flew from Egyptian Thebes: one went to Libya and led to the oracle of Jupiter Ammon, while the other settled on an oak in Chaonia and indicated that heaven willed an oracle there.

A pigeon settles on an oak in Chaonia to indicate heaven's will that an oracle should be founded; another account links a priestess called a dove with responses at Dodona and speaking oaks.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9771-9861 confidence: low

Variant accounts said oaks, beeches, pigeons, or suspended cauldrons gave or divulged the oracle’s answers.

Some ancient accounts are said to describe the Dodona oracle’s answers as coming from oaks or beeches in the forest.
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The Metamorphoses of Ovid, Books VIII-XV BOOK XII. / BOOK XIII. / BOOK XIV. / BOOK XV.; lines 395-408 confidence: medium

“the lance of Romulus became a tree”

The lance of Romulus becomes a tree.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1792-1880 confidence: medium

The fable summary says Metra, daughter of Erisicthon, is involved after Erisicthon is attacked with insatiable hunger for cutting an oak in Ceres' grove; Metra asks Neptune for transformational power; repeated sales recover her until discovered; Erisicthon finally devours his own limbs.

Erisicthon profanes Ceres' sacred oak, the tree bleeds and speaks through its nymph, and punishment is foretold and summarized as insatiable hunger and self-devouring.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1792-1880 confidence: medium

Fable summary: Acheloüs tells of Metra, daughter of Erisicthon; Erisicthon suffers insatiable hunger after cutting Ceres’ oak; Metra asks Neptune for shapeshifting power; Erisicthon sells and recovers her repeatedly and finally devours his own limbs.

Erisicthon cuts Ceres’ sacred oak, which contains a nymph, and the dying nymph foretells punishment; the summary states his hunger and self-devouring are consequences of cutting the oak.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1792-1880 confidence: medium

As Erisicthon strikes, the oak shudders, groans, pales, sweats, and bleeds from the severed bark like a sacrificed bull.

The oak shudders, groans, sweats, bleeds, and speaks through the nymph within it.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1882-1949 confidence: medium

The tree is felled after many blows and ropes, leveling much of the wood; the grieving Dryads, in black array, go to Ceres and request Erisicthon's punishment.

The tree's felling is tied to the Dryads' grief over the loss of the grove and leads to divine punishment.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3241-3332 confidence: low

Dryope's adventure is described as disconnected from the main story; her name is linked with the Greek word for oak, and the note suggests she may have been punished for profaning a tree consecrated to the gods, like Erisicthon.

The note suggests Dryope may have been punished for profaning a tree consecrated to the gods and compares this with Erisicthon's punished offense.
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islamic

The Koran (Al-Qur'an) CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21283-21372 confidence: medium

“a good word, as a good tree, whose root is firmly fixed in the earth, and whose branches reach unto heaven... bringeth forth its fruit in all seasons.”

A good word is figured as a tree rooted in earth, reaching heaven, and bearing fruit continually; an evil word is figured as an uprooted unstable tree.
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The Koran (Al-Qur'an) CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21283-21372 confidence: medium

“A good word, as a good tree, whose root is firmly fixed in the earth, and whose branches reach unto heaven; which bringeth forth its fruit in all seasons.”

The good word is represented as a rooted tree with branches reaching heaven and seasonal fruit, while the evil word is an uprooted unstable tree; the parable is explicitly given for instruction.
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The Koran (Al-Qur'an) ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26498-26587 confidence: medium

God is the light of heaven and earth; his light is likened to a niche containing a lamp in glass like a shining star, lit by oil from a blessed olive tree neither east nor west, whose oil nearly shines without fire; light is added unto light.

The blessed olive tree supplies oil for the lamp in the divine-light parable and is specified as neither eastern nor western.
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The Koran (Al-Qur'an) ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26589-26674 confidence: low

Note: some interpret the tree as growing neither east nor west, but in the midst of the world, namely Syria.

A note reports an interpretation of the tree as growing in the midst of the world, identified as Syria.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIII. / ENTITLED, THE STAR; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34613-34720 confidence: medium

Mohammed's heart is said not to have falsified what he saw. He saw the figure another time by the lote-tree beyond which there is no passing, near the garden of eternal abode, and beheld some of the greatest signs of his Lord. Notes place the tree in the seventh heaven and describe it as an utmost boundary.

The lote-tree is described as a boundary beyond which there is no passing and is placed near the garden of eternal abode; the note further describes it as at the utmost bounds beyond which angels or creaturely knowledge do not pass.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIII. / ENTITLED, THE STAR; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34613-34720 confidence: medium

“He also saw him another time, by the lote-tree beyond which there is no passing ... near it is the garden of eternal abode.”

The passage describes a second vision by the lote-tree beyond which there is no passing, near the garden of eternal abode; a note locates the tree in the seventh heaven and at the limit of angelic passage or creaturely knowledge.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39988-40053 confidence: low

"Lote-tree in heaven"

The entry identifies a lote-tree in heaven.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39988-40053 confidence: low

Entries list Lot's story, Lot's wife's infidelity, the lote-tree in heaven, and lots as forbidden.

The passage indexes a lote-tree in heaven.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10353-10500 confidence: low

The note identifies the tree as Zakkoum and says rabbinic teaching treats bitter herbs or food as a punishment of Hell.

A note identifies a tree as Zakkoum and links bitter herbs or food with punishments of Hell.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13162-13287 confidence: medium

A good word is likened to “a good tree: its root firmly fixed, and its branches in the Heaven,” yielding fruit in all seasons.

The passage explicitly likens a good word to a rooted tree with branches in heaven and an evil word to an uprooted tree.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13162-13287 confidence: medium

A good word is compared to a good tree with fixed root, heavenly branches, and seasonal fruit; an evil word is compared to an uprooted tree without strength to stand.

A good word is explicitly likened to a good tree rooted below, branched in Heaven, and fruiting in all seasons; an evil word is likened to an uprooted tree without strength.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3893-4118 confidence: low

The people of the right hand are amid thornless sidrahs, fruit-clad talh trees, shade, flowing waters, abundant fruits, lofty couches, and specially created Houris.

The passage names paradisal sidrah and talh trees and the punitive tree Ez-zakkoum in eschatological settings.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4120-4331 confidence: medium

The recipient saw him "Near the Sidrah-tree, which marks the boundary" and near "the garden of repose"; his eye did not turn aside.

The revelation recipient sees a figure near the Sidrah-tree that marks a boundary and is near the garden of repose.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4120-4331 confidence: medium

Sura LIII opens with an oath by the setting star; the compatriot is not astray, the Koran is revelation, and one terrible in power and endowed with wisdom teaches it, stands at the highest horizon, approaches to two bows or closer, and reveals to the servant.

The servant sees the powerful being near the Sidrah-tree that marks the boundary, near the garden of repose, and sees great signs of his Lord.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4333-4512 confidence: medium

Translator notes describe the Lote-Tree/Sidrah at Paradise's extremity, beyond which neither humans nor angels pass; its leaves bear human names and fall to indicate deaths; angels mask the tree.

The translator note describes the Lote-Tree/Sidrah at the extremity or loftiest spot in Paradise, beyond which neither humans nor angels pass, with leaves tied to human fates.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4333-4512 confidence: medium

Translator notes describe the Lote-Tree/Sidrah as a boundary beyond men and angels, at the loftiest place in Paradise or seventh heaven; its leaves bear names and fall to mark coming deaths; it is sacred and associated with angels.

Translator notes describe the Lote-Tree of the extremity at the highest heavenly boundary, with leaves bearing human names and falling to indicate deaths.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4797-4845 confidence: high

The tree Tuba stands in Mohammed's palace, extends to every true believer, bears immense fruits, presents desired food, bends its boughs, produces garments and riding beasts, and casts an enormous shade.

The tree Tuba is central in paradise, extends to believers, supplies food, clothing, mounts, and shade, and is the source of paradisal rivers.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4797-4845 confidence: medium

The tree Tba stands in Mohammed's palace, reaches every true believer, bears immense fruits, provides desired foods, bends its boughs, supplies garments and riding beasts, and has enormous shade.

Tba is a vast tree in Mohammed's palace whose branch reaches every true believer, whose fruits provide food, garments, and mounts, and from whose roof rivers arise.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4900-4946 confidence: low

The godly are clothed in rich silks and brocades, chiefly green, from the fruits of paradise and from leaves of the tree Tba.

The tree Tba is described as supplying leaves used for the garments of the godly.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5003-5059 confidence: medium

Christian accounts are said to represent celestial enjoyments by corporeal images: a gold and precious-stone city with twelve gates, a river of water of life, and the tree of life with twelve fruits and healing leaves.

The blessed city contains a river of water of life and the tree of life bearing twelve fruits and healing leaves.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5003-5059 confidence: medium

The commentator says Mohammed may have owed something to Christian accounts; scripture is described as representing celestial enjoyment with bodily images: a golden and jeweled city with twelve gates, a river of water of life, and the tree of life with twelve fruits and healing leaves.

The Christian celestial city is described with a river of water of life and the tree of life bearing fruit and healing leaves.
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malay

Malay Magic ACQUISITION OF MAGIC POWER / SACRED PLACES / SPIRITS AND TREES / DESCRIPTION OF A K RAM AT; lines 3712-3794 confidence: medium

Visitors to a kramat in distress pray, vow offerings if prayers are granted, and leave small white cloth pieces tied to tree branches or sticks near the sacred spot.

The passage repeatedly links sacred tomb sites with trees, including cloth vows tied to branches, a protected tree over a tomb, and a fig-tree whose roots enclose a grave-like space.
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Malay Magic HIS POWER AND FUNCTIONS / ACQUISITION OF MAGIC POWER / SACRED PLACES / SPIRITS AND TREES; lines 3628-3709 confidence: medium

Many trees are believed to be abodes of spirits; Malays are described as unwilling to cut them or approach after dark; one contractor requires a spirit tree overhanging a stream to be excluded from clearing work.

Trees are described as spirit abodes, avoided after dark, and exempted from cutting because of their spirit association.
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Malay Magic HIS POWER AND FUNCTIONS / ACQUISITION OF MAGIC POWER / SACRED PLACES / SPIRITS AND TREES; lines 3628-3709 confidence: medium

The kramat is on a hill spur; a tree overshadows the grave and is hung with white cloth strips and other rags placed by the devout; the grave runs nearly north-south with identical sandstone stones at head and foot.

A tree overshadowing the kramat grave is hung with white cloth strips and rags placed there by the devout.
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Malay Magic Malay Magic / CHAPTER I / NAT URE / ORIGIN OF THE UNIVERSE; lines 147-255 confidence: high

God creates the pillar of the Ka'bah, called the Navel of the Earth; its growth is compared to a tree with four named branches extending to north, south, east, and west, the Four Corners of the World.

The Ka'bah pillar is named the Navel of the Earth and is described as tree-like, with four branches extending to the four directions and Four Corners of the World.
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Malay Magic NAT URE / ORIGIN OF THE UNIVERSE / SHAPE OF THE EARTH / NATURE; lines 309-406 confidence: medium

“In the middle of the great ocean grows an immense tree, called Pauh Jangi”

Pauh Jangi grows in the middle of the great ocean; the note also describes a single sea-palm rising over an abyss and serving as the abode of Garuda or Rukh.
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Malay Magic SHAPE OF THE EARTH / NATURE / CAUSE OF THE TIDES / NATURE; lines 479-543 confidence: low

On the seventh night of drifting, a pilgrim-garbed dream figure tells Haji Batu to carry a hammer and seven nails, then nail and cling to the Pauh Janggi tree.

Haji Batu is instructed to drive a nail into the Pauh Janggi tree and cling to it before reaching the Navel of the Seas.
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Malay Magic THE LIMAS / NEUTRALISING POISONS / BAD I / CASTING OUT MISCHIEFS; lines 23262-23389 confidence: medium

The operator makes a sa-cherek leaf-brush from named shrubs and branches, wrapped in si-pulih leaf and tied with bark or root; this brush is used to cast out the mischief.

A specially assembled leaf-brush is the instrument used to cast out the mischief, and the charm asks the leaves to act as medicine and neutralising power.
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Malay Magic THE MALA Y PANTHEON / THE MALA Y PANTHEON / GODS OF THE SEA / THE MALA Y PANTHEON; lines 4974-5017 confidence: medium

If Madu-Raya is identified with 'Toh Rimpun 'Alam, his abode is at the navel of the seas in the central whirlpool, Pusat Tasek; the Magic Tree Pauh Janggi springs from its center, with a roc or garuda on its boughs and a Gigantic Crab at its foot.

The Magic Tree springs from the center of the central whirlpool, with a fabled bird on its boughs and a Gigantic Crab at its foot.
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Malay Magic THE MALACCA CANE / VEGE TA TION CHA RMS / LEGEND OF THE STICK-INSECT / BEE TREES; lines 11276-11396 confidence: medium

Men plaiting ataps under an ill-omened tree are injured when a large branch falls without wind or other apparent cause.

The tree is called ill-omened, its branch injures people without a stated natural cause, a pawang is employed to drive away demons, and ritual actions are performed before it is felled safely.
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Malay Magic THE MAN IN THE MOON / NATURE / RAINBOWS AND SUNSET / CHAPTER II; lines 936-968 confidence: medium

In Maxwell's account of “The Raja of the Bamboo,” Malayan legends have as their principal incident the supernatural development of a prince, princess, or demi-god in the stem of a bamboo, a tree, or the interior of a closed receptacle.

The principal incident includes supernatural development in a bamboo stem, tree, or closed receptacle.
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Pagan Races of the Malay Peninsula, Volume 1 QUIVERS AND CHARM-TUBES.4 / MYTH-BAMBOOS AND OTHERS.1 / VOL. I 2 G / C 3; lines 23679-23821 confidence: medium

Fig. 11 represents the tree against which Kari's chair leans; unborn souls tarry in its branches, Kari cuts a tally on its trunk for each newborn Semang, and the tree is full of blossoms and fruits eaten by Kari.

A tree beside Kari's chair contains unborn souls in its branches, and Kari cuts a tally on the trunk for each newborn Semang.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI GENERAL REMARKS 201 / CHAP. VI NEGRITOS OF KEDAH 203 / NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK AND KEDAH 207; lines 11860-11943 confidence: medium

The Kedah Semang describe the heavens as three tiers; the highest heaven is filled with fruit-trees bearing all year and inhabited by greater Semang mythological personages.

Fruit-trees define heavenly and afterlife destinations; a colossal fallen tree forms the bridge to Paradise; tree burial allows souls of the old and wise to fly over the frightening figure.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 219 / CHAP. VI NEGRITOS OF PERAK 221 / CHAP. VI NEGRITOS OF PERAK 223 / CHAP. VI NEGRITOS OF PERAK 225; lines 12798-12849 confidence: medium

Children's names come from trees near the birthplace; afterbirth is buried under the birth- or name-tree; the father and Kari cut notches in associated trees.

A person's name, afterbirth, notches, taboos, soul-bird resting place, and death omens are associated with the birth- or name-tree and related species.
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Pagan Races of the Malay Peninsula, Volume 2 NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215 / CHAP. VI NEGRITOS OF PERAK 217; lines 12397-12490 confidence: medium

New souls sit in a great tree behind Kari's seat until sent forth; after becoming human they do not return to him. A pregnant woman is described as having eaten the bird, and the soul-bird may be kept in a tahong bamboo.

New souls sit in a great tree behind Kari's seat before being sent forth to become human.
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Pagan Races of the Malay Peninsula, Volume 2 NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215 / CHAP. VI NEGRITOS OF PERAK 217; lines 12397-12490 confidence: high

The penitah burial bamboo is buried with the dead and must be produced before Kari or condemnation follows. Semang and Pangan souls cross to Paradise by a tree-bridge; wicked souls fall into a boiling lake beneath after fright from a monstrous guard.

Souls cross into Paradise by a tree-bridge; wicked souls fall into a boiling lake after being frightened by a monstrous guard.
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Pagan Races of the Malay Peninsula, Volume 2 Pagan Races of the Malay Peninsula, Volume 2 / CHAPTER I. / BIRTH-CUSTOMS AND BELIEFS / NEGRITOS OF PERAK; lines 166-224 confidence: medium

“Before they leave the presence of Kari the souls sit in the branches of a big tree behind his seat” and wait until he sends them away; their pre-embodied form is not human, and after death they cannot return to Kari for new bodies.

Souls sit in the branches of a big tree behind Kari’s seat until he sends them away, and only attain human form in the body.
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Pagan Races of the Malay Peninsula, Volume 2 Pagan Races of the Malay Peninsula, Volume 2 / CHAPTER I. / BIRTH-CUSTOMS AND BELIEFS / NEGRITOS OF PERAK; lines 166-224 confidence: medium

The birds chim-iui and til-til-tapa need no souls because they are human souls in visible bird shape; they eat fruit of a man’s or woman’s birth-tree when ready to fetch more human souls, and natural death of such a bird is linked to death of a child in the womb.

Named bird-souls eat birth-tree fruit to fetch human souls, an East Semang person’s birth-tree dies after the person dies, and some say a re-embodied bird-soul’s flesh brings twins.
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finnish karelian

Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25330-25477 confidence: medium

Pikku Mies is the water-pigmy that felled the over-spreading oak-tree for Wainamoinen.

Pikku Mies, a water-pigmy, fells the over-spreading oak-tree for Wainamoinen.
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Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25330-25477 confidence: medium

Pikku Mies is the water-pigmy that felled the over-spreading oak-tree for Wainamoinen.

Pikku Mies is described as a water-pigmy who felled an over-spreading oak-tree for Wainamoinen.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 433-517 confidence: high

Pikku Mies emerges from the sea in copper gear, grows from pigmy to giant, and fells the primitive oak that had shut out the sun's light from Northland.

Pikku Mies emerges from the sea, grows from pigmy to giant, and cuts down a primitive oak whose branches shut out the sun from Northland.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 433-517 confidence: medium

Pikku Mies emerges from the sea in copper gear, grows from pigmy to gigantic hero, and fells the primitive oak-tree that shut sunlight from Northland after Wainamoinen’s entreaties.

Pikku Mies emerges from the sea, grows from pigmy to gigantic hero, and fells the primitive oak-tree whose branches block the sun from Northland.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23032-23209 confidence: medium

Mielikki takes the wool and hair from the water, sews them together, binds the magic bundle in a birch-bark basket to a pine top with gold chains, and rocks it to life as sacred Otso.

Mielikki binds the magic bundle with gold chains to the top branches of a pine and rocks it to life there as the young bear.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23032-23209 confidence: medium

Mielikki takes the water-borne materials, sews hair and wool into a magic bundle, places it in a birch basket, binds it to a pine top with gold chains, and rocks the young bear to life in the forest.

Mielikki binds the magic bundle to the pine-tree's top branches and rocks the young bear to life; Otso is cradled on the honey-tree of Northland.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23211-23370 confidence: medium

Mielikki seeks tooth and claw materials from mountain-ash, juniper, oak, and alder knots, rejects them, then gathers from a mountain fir or Northland pine with silver branches and golden cones and sets the fashioned teeth and claws in Otso.

Otso’s effective teeth and claws are made from a fir or pine with silver branches and golden cones; trees also frame his sleep and final resting place.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24128-24317 confidence: medium

Wainamoinen cuts three alder chips, arranges them magically, asks Ukko for knowledge, addresses the alder as a truth-speaking symbol of the Creator, and threatens false signs with Manala's fires.

Wainamoinen cuts alder chips, addresses them as a truth-speaking sign tied to the Creator, and receives the location of the hidden Sun and Moon.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1501-1670 confidence: high

Wainamoinen examines the growth and sees the forest spreading, but the oak-tree, called the tree of heaven, has not sprouted and remains in its acorn.

The oak-tree, called the tree of heaven, rises above storm-clouds, spreads many branches, stops clouds, hides sunlight and moonbeams, and extinguishes starlight.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1501-1670 confidence: high

Wainamoinen considers how to kill and fell the oak, laments life without sun and moon, and calls on Kap/Luonnotar to lend water-forces and ocean strength to uproot the tree so light may return.

Wainamoinen asks for water and ocean powers to uproot the oak so sunlight and moonlight may shine again.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1501-1670 confidence: high

Wainamoinen inspects the growing forest and sees that the oak-tree, called the tree of heaven, has not sprouted but remains within the acorn after additional waiting.

The oak is called the tree of heaven, rises above storm-clouds, spreads many branches, and hides sunlight, moonbeams, and starlight.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1501-1670 confidence: high

Wainamoinen considers how to kill, fell, and lop the mighty oak, laments life without sun and moonlight, asks whether a hero or giant can fell it, and invokes Kap/Luonnotar for water-forces and ocean strength to uproot the tree and restore sun and moon.

Wainamoinen seeks a hero or giant to fell the oak so that sunlight and moonlight may return.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1672-1830 confidence: medium

Wainamoinen answers that the sea-born hero lacks strength to uproot or lop the mighty oak-tree, called a thing of evil.

A mighty hundred-branched oak called evil is felled; its fall shakes earth and heaven, its parts spread to the directions, and afterward sunshine, moonlight, cloud courses, and the vault of heaven are restored.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1672-1830 confidence: medium

The giant approaches the oak, strikes it with his sharpened hatchet, produces sparks and fire, and before a fourth blow the hundred-branched oak falls, shaking earth and heaven.

The hundred-branched oak is felled with earth-and-heaven shaking force; its parts scatter to the directions, and after its fall the North can see sunshine and moonlight while clouds and the vault of heaven can extend over the landscape.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5211-5401 confidence: high

Wainamoinen renews incantations, sings up a wondrous pine tree reaching clouds and heavens with golden top and branches, and sings the Moon and Great Bear into its branches or top.

A tree created by song grows to the heavens and holds the Moon and Great Bear in its branches.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5211-5401 confidence: high

Wainamoinen renews incantations and sings up a pine-tree until it pierces the clouds, has golden top and branches, and touches the heavens.

The sung tree grows from the Osmo fields to the clouds and heavens and bears the Moon and Great Bear in its branches.
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native american northeast woodlands

Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 3025-3115 confidence: high

At another camp, an old woman gives the traveler a squirrel's tail, says there will be no more camps, and tells him of a big square-trunk tree reaching far into the sky, with hidden steps where his wife climbed.

The traveler climbs a great tree that reaches into the sky and passes through a hole to the upper world.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 5246-5352 confidence: medium

Tcikapis climbs a tree, blows on it, and it grows until it reaches the sky.

Tcikapis climbs a tree that grows until it reaches the sky and later uses the tree with his sister and wives.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10300-10393 confidence: medium

At a large hemlock one young man climbs and sees a beautiful trail through the air; the two agree to try it, and the trail seems solid like earth and extends far away.

A hemlock tree gives access to the view of a solid trail through the air; following it, the young men unknowingly go upward and reach another world.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10495-10590 confidence: medium

Returning swiftly and giving thanks at former stopping places, the youths reach the Sun’s lodge. The Sun says he caused their journey, explains that ten days there equal ten years below, escorts them to the hemlock tree, and renews their moss-covered bows and arrows.

The Sun brings the travelers to the hemlock tree from which the trail began, marking the transition point for their return.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 6742-6826 confidence: low

The boys travel west to a tall pine with a skin bed in its top. The boy finds two naked children there; when the boy is pinched, he calls for his father. Father Thunder arrives from the west and is killed by the little boy's club.

The Thunder children are found in a bed of skins at the top of a very tall pine tree, and their Thunder parents arrive from the west.
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Seneca Fiction, Legends, and Myths BXWITI'J / S2K?S1 LEGENDS 683 / BKWITTJ / BIWITTJ; lines 31673-31766 confidence: medium

One of the dead man’s sons recognizes the bones, gathers and orders them under a large hickory tree, and brings his father back to life by pushing against the tree and calling for him to arise before it topples on him.

Both revival episodes place ordered bones beneath a specific tree and use a formula warning the dead figure to arise before the tree falls or topples on him.
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Seneca Fiction, Legends, and Myths CIJBTIX / HIWITTJ / FICTION / FICTION; lines 13418-13510 confidence: low

A messenger announces that Deyenegonsdasden's daughter will marry the man who shoots the black eagle on top of a pole reaching to the clouds; Doonongaes says he can do it while lying by the fire.

The black eagle is perched on the top of a pole that reaches to the clouds, creating a vertical earth-to-sky image within the contest.
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Seneca Fiction, Legends, and Myths CUSTIW / J LEGENDS 363 / HBWITT / HSWITTJ; lines 16969-17063 confidence: low

At night Okteondon commands a tall tree beside the canoe holding the women's clothes to bend down, places the canoe in its top branches, commands the tree upright, and commands it to be covered with ice; the narrator links this to anger over the women driving game away and stealing clothing.

Okteondon addresses a tree, which bends down, stands upright, becomes covered with ice, and later bends down again to return the canoe.
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Seneca Fiction, Legends, and Myths FICTION / BBWITT / SS?SJ FICTION 181 / HBWITTJ; lines 5367-5462 confidence: medium

The uncle says only one tree in the world bears such chestnuts; seven sorcerer sisters own it, a great eagle guards it, and intruders have been beaten to death despite taking animal forms.

The uncle states that only one tree in the world bears the chestnuts; it is owned by seven sorcerer sisters and watched by an eagle.
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Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 16585-16677 confidence: low

At a small opening on the northern trail, a whirlwind causes Ot'hegwenhda to shelter by a great maple tree; an Onwi or Winged Snake carried by the whirlwind strikes the tree and dies.

A great maple tree shields Ot'hegwenhda, and one winged snake dies after striking the tree.
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Seneca Fiction, Legends, and Myths HSWITTJ / BBWITTJ / TRADITIONS / HUWITT.; lines 20257-20358 confidence: medium

Near the chief's lodge stood a great tree that bore corn used for food each year.

A great corn-bearing tree stands by the sky-world chief's lodge; when it is dug up, the resulting hole opens into this world below.
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Seneca Fiction, Legends, and Myths HUWITT. / CUBTIN / S3 MYTHS 467 / CUBTIN; lines 21132-21221 confidence: low

In the morning the man rubs his wife's head and she becomes Os'hada; he sends her in the direction she is to go, gives his meat to flesh-eating animals, goes southeast, and climbs a large elm tree with a high crotch.

The man sits in an elm while, through magical sight, he sees the Djainosgowa climbing from deep underground into the heart of the tree toward him.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17531-17627 confidence: high

After further bird attacks, an old woman's dream voice gives rescue instructions involving a hemlock leaf; in the morning the youth vomits up the leaf, plants it, sings, and it grows into a tree above the ravine brink.

A hemlock leaf becomes a tree that grows beyond the ravine brink, enabling upward escape from the depths.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17819-17912 confidence: medium

Before the earth exists, human beings dwell in the center of the sky above; a tree covered with white blossoms stands in the middle of the sky village.

A sacred white-blossoming tree stands in the middle of the sky village, gives light through its flowers, and when uprooted leaves a hole through which the woman falls to another realm.
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Seneca Fiction, Legends, and Myths S55S1 LEQBNDB 497 / CUBTIN. / CDBTIN, / BXWITT.; lines 22614-22710 confidence: low

At the valley there will be many people and the home of a woman with a tall tree; three mysterious hawks perch on its top, serving and obeying the woman, and are also her daughters.

Three mysterious hawks, also the woman’s daughters and servants, perch on the top of her tall tree and obey her thaumaturgic commands.
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Seneca Fiction, Legends, and Myths S5SJ LEGENDS 587 / HIWITT. / BBWITT. / HBWITTJ; lines 27502-27596 confidence: low

After a warned ball player again acts violently, a man carries him to a very large tree, casts him headfirst into the trunk, later releases him, and admonishes him to be milder.

A large tree contains the punished player, and another tree provides a whole bark sheet on which a traveler's bodily refitting begins.
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sufi

Masnavi i Ma'navi: Teachings of Rumi FIRST EDITION / CONTENTS / CONTENTS. / CONTENTS.; lines 258-334 confidence: low

“Story XVII. — The Tree of Life”; “Story XVIII. — The Young Ducks.”

One story title is given as The Tree of Life.
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Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING.; lines 1933-2165 confidence: medium

The lion says exertion is gratitude, fatalism removes blessings, one should not sleep before reaching the King's palace and the Tree of Life, and the unthankful are cast into a fiery pit.

The lion warns against sleeping before reaching the fruit-laden Tree of Life.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / THE MASHA VL / THE GLUTTONOUS SUFL / THE TREE OF LIFE.; lines 7522-7643 confidence: medium

A wise man says that in Hindustan there is a tree of such virtue that whoever eats its fruit lives forever; a king sends a courtier to seek it.

The king sends a courtier to Hindustan to find a tree whose fruit lets whoever eats it live forever.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 500-592 confidence: low

A very ancient cypress, said to have been planted by Hafiz, stood for centuries at the head of his grave and cast its shadow over his dust.

A very ancient cypress, said to be of Hafiz’s own planting, stood for centuries at the head of his grave.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 3343-3383 confidence: medium

“Sidreh and Tuba are two trees in the Garden of Paradise. The former is the abode of the angel Gabriel.”

Sidreh and Tuba are sacred trees in Paradise; Tuba extends to true believers and provides fruit, prepared food, garments, mounts, and vast shade.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 3343-3383 confidence: medium

The cited account says Tuba stands in Mahommad's palace, has a branch reaching every true believer's house, and bears extraordinary fruits or desired prepared food.

Tuba is a vast paradisal tree whose branches reach believers and whose fruits supply food, garments, and riding beasts.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 3343-3383 confidence: medium

Sidreh and Tuba are identified as two trees in the Garden of Paradise; Sidreh is the abode of the angel Gabriel.

Sidreh is identified as a tree in Paradise and the abode of the angel Gabriel.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7474-7564 confidence: medium

The lion says gratitude expands power, treating favor as compulsion removes power, and compulsion is like sleep before reaching the fruitful Tree of Life.

The hearer is warned not to sleep until reaching the fruitful Tree of Life, whose leaves rustle and fruits fall for food and future use.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 confidence: medium

The passage describes eight Paradises in ascending stages, the highest Garden of Eden, gardens and palaces, departed souls entertained by houris, rivers named Kevser, Tesním, and Selsebíl, and the Tūba tree with branches into seven gardens.

The Tūba tree grows in the highest Paradise, and its branches fall into the seven other gardens.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 confidence: medium

“The great Tūba tree grows in the highest Paradise; its branches fall into the seven other gardens.”

The Tūba tree grows in the highest Paradise and its branches fall into the seven other gardens.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1466-1627 confidence: medium

The vine puts forth new leaves, grapes sweeten with the sun, youth ripens with frosts of years, and the dead are laid in leaves from the Tree of Life facing the rising sun to bring forth a better grape for wine.

The passage names the Tree of Life and places human rest and renewal within a vineyard of life.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 confidence: medium

The body contains mystic numbers: Coccyx Four, Sacrum Five, Dorsal Twelve, Cervical Seven, Three in One, Trinity language, and thirty-two marks of perfect birth; the Tree of Life puts forth where spirit and matter join.

The body is mapped through mystic numbers, and the Tree of Life is said to put forth where spirit and matter join.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 confidence: high

A secret is given about finding the serpent coiled within the human spine; it is found in the breath of the senses, divided yet united as the breath of life divine, bringing wisdom of the gods to humans.

The passage identifies a serpent coiled within the human spine, connects it with breath of life and wisdom, and locates the tree of life and mystic numbers in the body.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 99-234 confidence: high

“Under the TREE of LIFE whose roots in the lives of all are planted deep.”

The fourth stanza places the revived awakened soul under the Tree of Life, whose roots are planted deep in all lives and in which existence rests and breathes.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 99-234 confidence: high

The fourth poem says a new year of life has commenced; the awakened soul is revived by love of knowledge written of by Moses of the whitened hand and slow tongue, under the Tree of Life rooted in all lives.

The fourth verse places the revived awakened soul under the Tree of Life whose roots are planted in all lives and in which existence rests and breathes.
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The Sufistic Quatrains of Omar Khayyam LXXIV. / LXXV. / TAMAM SHUD. / NOTES.; lines 1699-1823 confidence: medium

An Oriental legend says Azrael accomplishes his mission by holding to the nostril an apple from the Tree of Life.

Azrael’s mission is accomplished by holding an apple from the Tree of Life to the nostril.
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zoroastrian

Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter I. / CHAPTER I, 2-6. 19; / Chapter II. / CHAPTER I, 7-II, 3. 195; lines 11495-11526 confidence: medium

The narrator sees a tree with seven branches: gold, silver, brass, copper, tin, steel, and one mixed with iron.

Auharmazd explicitly interprets the visionary tree as the created world and its seven metal branches as seven future periods.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter VI. / SELECTIONS OF ZAZ)-SPARAM, V, 5-VI, 7. 1 69 / SELECTIONS OF ZAD-SPARAM, VI, 8-1 7. I7I / Chapter VII.; lines 10555-10620 confidence: medium

"just like a tree whose branch has grown at the top, and its root at the bottom"

The rise of mountain substance is compared to a tree with top branch and bottom root, and the roots make a below-to-above passage for water.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER VII, I I -VIII, 2. 29 / Chapter VIII. / Chapter IX. / CHAPTER VIII, 3-X, I. 31; lines 4254-4273 confidence: medium

From the same germ of plants, the tree of all germs grows in the wideformed ocean, and all plant-species germs increase from it.

A tree of all germs grows in the wideformed ocean and serves as the source from which germs of all plant species increase.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter VII. / CHAPTER VII, 2-IO. 27 / CHAPTER VII, I I -VIII, 2. 29 / Chapter VIII.; lines 4189-4230 confidence: medium

The mountains come up from the earth like a tree grown to the clouds with its root to the bottom, and their roots pass from one to another in mutual connection.

The mountains are compared to a tree growing to the clouds with roots below, and their connected roots channel waters.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XVII. / CHAPTER XVII, 2-7. 63 / CHAPTER XVII, 8 -XVIII, 5. 65 / Chapter XVIII.; lines 5734-5815 confidence: medium

The Gokar tree grew in deep mud within the wide-formed ocean and is necessary as producer of the renovation of the universe; immortality is prepared from it.

The Gokar tree grows in the wide-formed ocean and is described as necessary for the renovation of the universe, with immortality prepared from it.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XVII. / CHAPTER XVII, 2-7. 63 / CHAPTER XVII, 8 -XVIII, 5. 65 / Chapter XVIII.; lines 5734-5815 confidence: medium

The tree of many seeds grows amid the wide-formed ocean; all plants are in its seed, and it is described with curing epithets.

The tree of many seeds grows amid the wide-formed ocean, contains all plants in its seed, and is associated with curing epithets.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXV, 7- 1 4- 95 / Chapter XXVI. / CHAPTER XXVI, I-XXVII, 2. 99 / Chapter XXVII.; lines 7256-7391 confidence: medium

Animals, fifty-five grain species, and twelve medicinal plant species are said to have arisen from the primeval ox; many principal and ordinary plants grow from seeds of the many-seeded tree opposed to harm in the wide-formed ocean.

A many-seeded tree opposed to harm grows in the wide-formed ocean and is the source of many plant species.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXV, 7- 1 4- 95 / Chapter XXVI. / CHAPTER XXVI, I-XXVII, 2. 99 / Chapter XXVII.; lines 7256-7391 confidence: high

Near the tree grows the white Hom at the source of Aredvivsur’s water; it is healing and undefiled, whoever eats it becomes immortal, it is called the Gokar tree, Hom expels death, and immortality for the renovation is prepared from it.

The white Hom or Gokar tree is healing and undefiled; whoever eats it becomes immortal, and immortality for the renovation of the universe is prepared from it.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS OF ZAD-SPARAM, I, 4-1 4. I 57 / SELECTIONS OF ZAD-SPARAM, I, 1 5-24. 1 59 / SELECTIONS OF ZAZ)-SPARAM, I, 25- II, 6. 161 / Chapter II.; lines 10028-10113 confidence: medium

Aharman comes to a single-rooted, branchless, barkless, juicy, sweet tree near the middle of the earth that preserves the strength of all kinds of trees; it becomes withered.

A single-rooted tree near the middle of the earth, preserving the strength of all kinds of trees, withers when Aharman reaches it.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS OF ZAD-SPARAM, VI, 8-1 7. I7I / Chapter VII. / SELECTIONS OF ZAD-SPARAM, VII, 2-12. I75 / Chapter VIII.; lines 10669-10702 confidence: medium

From collected seed, “the tree of all germs, amid the wide-formed ocean, was produced,” and all plant species continually grow from it.

The tree of all germs is produced from collected seed in the wide-formed ocean, and all species of plants continually grow from it.
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The Zend-Avesta, Part I: The Vendidad FARGARD IV. 47 / FARGARD V. 49 / FARGARD V. 5 I / FARGARD V. 53; lines 7430-7518 confidence: medium

The waters boil in the heart of Puitika, are cleansed there, and run back to Vouru-kasha toward the well-watered tree where seeds of every kind of plant grow.

The passage names a well-watered tree near Vouru-kasha where seeds of every plant grow; the translator note identifies it as the tree of all seeds in the middle of Vouru-kasha.
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The Zend-Avesta, Part I: The Vendidad FARGARD IV. 47 / FARGARD V. 49 / FARGARD V. 5 I / FARGARD V. 53; lines 7430-7518 confidence: medium

The note identifies the tree as the tree of all seeds in the middle of Vouru-kasha; it describes the godlike bird Sinamru, whose movements scatter seeds, and Tistar / Tutrya, the rain-god who rains them down on earth.

The translator note says the godlike bird Sinamru sits on the tree of all seeds, and that its flight and alighting cause boughs to grow or break so that seeds are scattered and rained down by Tistar.
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The Zend-Avesta, Part I: The Vendidad FARGARD V. 53 / FARGARD V. 55 / FARGARD V. 57 / FARGARD V. 59; lines 7712-7798 confidence: medium

The note says the frog is a creature of Ahriman that threatens the white Hom, the tree of everlasting life, in the sea Vouru-kasha, while the fish Kar-mahi guards it, citing Bund. XVIII and Orm. Ahr. § 146.

A note describes the frog trying to gnaw down the white Hom, the tree of everlasting life, while Kar-mahi keeps watch and guards it.
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The Zend-Avesta, Part I: The Vendidad FARGARD XIX. 203 / FARGARD XIX. 205 / FARGARD XIX. 207 / FARGARD XIX. 209; lines 14689-14789 confidence: medium

Ahura Mazda tells Spitama Zarathustra to go to a beautiful, high-growing, mighty tree and say: "Hail to thee! O good, holy tree, made by Mazda!"

Ahura Mazda directs Zarathustra to a beautiful, high-growing, mighty, holy tree made by Mazda, from which the baresma twig is cut for sacrifice.
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The Zend-Avesta, Part I: The Vendidad KARGARD XIX. 2M / FARGARD XIX. 215 / FARGARD XIX. 21 7 / FARGARD XX. 210.; lines 15221-15313 confidence: medium

Thrita is introduced as the First Healer, first to drive back death and disease; Ahura Mazda brought him ten thousand heavenly healing plants that grew around the tree of eternal life, White Horn or Gaokerena.

Healing plants are said to come from heaven and to grow around the tree of eternal life, White Horn or Gaokerena.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis RASHN YA5'T. 1 69 / RASHN VAST. I7I / VIII. / RASIIN VAST. 173; lines 8486-8549 confidence: medium

Rashnu is invoked whether he is on the tree of the eagle in the middle of the sea Vouru-Kasha; the tree is called a tree of good, powerful, and all remedies, and the seeds of all plants rest on it.

The tree of the eagle stands in the middle of Vouru-Kasha and holds the seeds of all plants; it is also described as a tree of remedies.
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buryat mongol

A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI; lines 12872-13010 confidence: high

The book describes an impassable swamp at the opposite end of the earth, a golden aspen with silver leaves, Water of Life at the tree's foot, and a cuckoo on top that will help; the water heals and revives the dead.

The book says the Water of Life at the foot of the golden aspen heals and brings the dead back to life; Hanhai travels to obtain it.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI; lines 13282-13449 confidence: medium

Nalhan says Herdik is fighting Mogoi Khan, that the feather will be delayed until the war ends, and that Hanhai will not feel hunger or need much sleep; Hanhai later reaches a high mountain with a great pine where Herdik and two daughters live.

Khan Herdik and his daughters live on a great pine, and Herdik is also found on a great pine near the Icy Ocean.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ASHIR BOGDO / CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND; lines 10237-10365 confidence: medium

Two steeds that had gone to the sky return from the west with full equipment; the brothers remove the outfits, pray three days and nights to the Heavenly Burkans, mount, and ride away.

After prayer and the return of sky steeds, the brothers ride beyond thirteen lands to White Mountain, take Water of Life and red restoring larch bark, and use them to revive the eagle.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths BURIAT GHOST STORY / SECOND SIGHT / THE ORIGIN OF SHAMANS 115 / SACRED GROVES OF SHAMANS; lines 5582-5639 confidence: medium

Friends go to the named place, choose one of the largest and best trees, cut a small box-like aperture, burn the body, place the ashes in the aperture, and fasten a slab across it.

The dead Shaman’s ashes are placed in an aperture cut into a selected large tree, after which the grove becomes sacred and can receive later Shaman ashes.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII; lines 246-274 confidence: medium

Chapter IX contents list origin of shamans, a shaman story, second sight, sacred groves of Shamans and Burkans, and sacred trees/groves.

Chapter IX lists sacred groves of Shamans, sacred groves of Burkans, and sacred trees and groves.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CUSTOMS OF THE BURIATS 103 / CHAPTER IX / THE ORIGIN OP SHAMANS / THE ORIGIN OF SHAMANS 107; lines 5185-5270 confidence: medium

Fifty-four birch trees are cut from a sacred grove by permission of its Burkan; small trees form a row, large trees are named serge or pillar and turga, and a third large birch stands in the yurta with its top through the smoke-hole and rainbow-colored silk strings tied to the pillar tree.

A central birch rises through the yurta smoke-hole and is connected by rainbow-colored silk strings to another tree; offerings may be made from treetops, and old mighty shamans are said to have walked on the strings.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 7006-7132 confidence: medium

The Mangathai's lives are located in a feather of the king of birds on a golden-trunked, silver-leafed aspen by the Water of Youth and Life, and in thirteen woodcocks in a box kept by his grandmother at the bottom of the Milk Sea.

The life-bearing bird sits in the top branches of a golden-trunked, silver-leafed aspen on an inaccessible high mountain, with the Water of Youth and Life flowing at the tree's foot.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 7265-7385 confidence: medium

Before Gal Tulan's yurta stands an enormous tree; thousands of heavenly birds sing on it, and all written wisdom and all peoples' religions hang from its branches.

A vast tree before the sky-hung yurta holds all written wisdom and the recorded religions of all peoples while heavenly birds sing on its boughs.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 7387-7526 confidence: medium

They travel in the sky above a mountain with the Water of Youth and Life and a golden-trunked, silver-leafed aspen tree, then descend by a silver stairway like a ray of sunlight with people, cattle, and herds.

The sky journey reaches a mountain where the Water of Youth and Life and a golden-trunked, silver-leafed aspen tree are located.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY; lines 10878-11016 confidence: medium

On the summit is a golden-trunked, silver-leafed aspen, with the Water of Life at its foot; no rain or snow falls there. Altin drinks, turns into a reed, and the horse arrives at midday with a hero's outfit.

At the summit of Tiphen Ulan Hada, where it never rains or snows, stands a golden-trunked, silver-leafed aspen with the Water of Life gushing at its foot.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY; lines 11285-11426 confidence: high

The Burkans tell Altin he will go with good fortune to his father-in-law; opposite the yurta is a very high mountain with a golden aspen, Water of Life at its foot, and a white cuckoo on top that knows heavenly affairs and can revive the dead and give riches.

A high mountain reached by golden stairs holds a golden aspen, Water of Life, and a white cuckoo with knowledge and reviving power.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE ORIGIN OF SHAMANS 115 / SACRED GROVES OF SHAMANS / THE ORIGIN OF SHAMANS 117 / SACRED TREES AND GROVES; lines 5657-5678 confidence: medium

A shaman seeing a beautiful tree or clump may think a Burkan or dead shaman's spirit would stop there, declare it sacred, and people avoid meddling with trees given to Burkans and spirits.

The passage repeatedly identifies beautiful trees or groves as sacred and given to, or belonging to, Burkans and spirits.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE ORIGIN OF SHAMANS 117 / SACRED TREES AND GROVES / CHAPTER X / THE GODS OF THE BTTBIATS; lines 5681-5718 confidence: high

A tall birch tree is placed in the middle of the yurta with its top through the smoke hole; three swamp sods are put at its roots; “Up this birch tree prayers are supposed to go to the Heavenly Burkans”; afterward a cradle is prepared.

A tall birch tree is placed in the center of the yurta with its top through the smoke hole, and prayers are supposed to go up it to the Heavenly Burkans.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3; lines 12319-12449 confidence: medium

On the mountain top are a golden-trunked, silver-leafed aspen, the Water of Life at its foot, and a silver cup hanging from a branch; Sokto drinks, gives water to his horse, rests by a fire, and next morning the horse is fat and strong and Sokto feels stronger.

Sokto finds a golden-trunked, silver-leafed aspen tree with the Water of Life at its foot and a silver cup required for drinking; after drinking and resting, he and the horse are stronger.
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biblical

The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 2442-2614 confidence: medium

Wisdom seeks rest; the creator commands her dwelling in Jacob, inheritance in Israel, and root in the elect; she says she was created before the world, ministers in the holy dwelling, and is established in Sion and Jerusalem.

Wisdom takes root, is compared to trees and vine, stretches out branches, bears flowers and fruits, and invites people to be filled from her fruits.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 3875-4025 confidence: medium

God brings a vine out of Egypt, casts out the heathen, plants it, prepares room, makes it take deep root, fills the land, covers hills, and sends boughs to the sea and branches to the river.

The prayer depicts a vine brought from Egypt, planted by God, rooted, spread across the land, then exposed, devoured, burned, and commended to God's renewed attention.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 65-197 confidence: medium

The hearers will be ashamed of desired oaks and chosen gardens; they will be like a fading oak and a garden without water; the strong will be like tow and its maker like a spark, and both will burn unquenched.

The hearers are told they will be ashamed of desired oaks and chosen gardens and are compared to a fading oak and a garden without water.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 848-970 confidence: high

A rod comes from Jesse’s stem, and a Branch grows from his roots.

A rod and Branch arise from Jesse’s stem and roots; the spirit of wisdom, understanding, counsel, might, knowledge, and fear of the LORD rests on him.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 1557-1678 confidence: medium

The LORD says he will take a tender twig from the high cedar and plant it on the mountain of Israel; it will become a fruitful cedar sheltering birds, and all trees will know that the LORD brings down, exalts, dries, and makes flourish.

The LORD plants a tender twig from a high cedar on the mountain of Israel, where it becomes a fruitful cedar sheltering fowl of every wing.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 3050-3177 confidence: medium

The word of the LORD addresses Pharaoh and his multitude by asking whom they resemble in greatness, then describes the Assyrian as a cedar in Lebanon made great by waters and the deep.

The Assyrian is described as a cedar in Lebanon of high stature with its top among thick boughs, made great by waters, the deep, and rivers.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 3179-3294 confidence: medium

The tree is exalted above other trees, nourished by many waters, shelters birds, beasts, and great nations, and surpasses or is envied by the trees of Eden in the garden of God.

The tree is rooted by great waters, towers above other trees, shelters birds, beasts, and nations, is compared with Eden trees, and is cut down after self-exaltation.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 4399-4520 confidence: low

Cherubim and palm trees are made around the house; every cherub has two faces, with a man’s face and a young lion’s face directed toward palm trees.

Palm trees are repeatedly placed between cherubim and on temple walls and doors, with cherub faces directed toward the palm trees.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 5116-5239 confidence: medium

Trees on both banks of the river grow because the waters issue from the sanctuary; their fruit is for food and their leaves for medicine.

The passage links waters issuing from the sanctuary with trees that bear continuing fruit for food and leaves for medicine.
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The Bible, King James Version, Book 27: Daniel The Bible, King James Version, Book 27: Daniel / Book 27 Daniel; lines 437-555 confidence: high

Nebuchadnezzar's dream shows a great tree in the midst of the earth, strong and reaching heaven, visible to all the earth, with fair leaves, much fruit, food for all, beasts in its shadow, and birds in its branches.

The dream tree stands in the midst of the earth, reaches heaven, is visible to the end of the earth, and provides food and shelter for all flesh, beasts, and birds.
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The Bible, King James Version, Book 27: Daniel The Bible, King James Version, Book 27: Daniel / Book 27 Daniel; lines 557-668 confidence: medium

The tree grows strong, reaches heaven, is visible to all earth, provides fruit and food, shelters beasts and birds; Daniel identifies it as the king, whose greatness and dominion reach heaven and the earth's end.

The dream tree reaches heaven, is visible to all earth, shelters animals, is identified with the king, and is ordered cut down while its stump remains.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 1575-1686 confidence: medium

A pure river of water of life proceeds from the throne of God and the Lamb; the tree of life bears twelve fruits and healing leaves; there is no more curse; servants serve, see his face, bear his name in their foreheads, receive divine light, and reign forever.

The tree of life is placed by the river and street, bears twelve fruits monthly, heals the nations, and is accessed by commandment-keepers.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 65-193 confidence: medium

"To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God."

The overcomer is promised food from the tree of life in the midst of the paradise of God.
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estonian

The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO II / THE DEATH OF KALEV / CANTO III / THE FATE OF LINDA; lines 1602-1668 confidence: medium

The third brother sings under a magnificent oak in Taara’s sacred oak-forest; beasts, birds, waterfowl, sea waves, trees, hills, clouds, and nymphs respond to the song.

The singing occurs beneath a magnificent oak in the sacred oak-forest of Taara.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO III / THE FATE OF LINDA / CANTO IV / THE ISLAND MAIDEN; lines 1670-1822 confidence: low

Kalevide reaches a small rocky island, lies on a mossy bank, hears a maiden singing, and sees a fire at the foot of an oak-tree where a fair brown-eyed girl sits.

The maiden’s encounter with Kalevide occurs beside a fire at the foot of an oak-tree, and trees are later recovered from the sea bottom.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO IV / THE ISLAND MAIDEN / CANTO V / THE KALEVIDE AND THE FINNISH SORCERER; lines 1855-1938 confidence: medium

The oak and fir reach the clouds; a young eagle hatches from the egg and escapes; the oak scatters clouds and threatens the sky; the woman rakes three swathes with a golden rake and finds the eagle, with a tiny axe-bearing man under its wing.

The oak and fir reach the clouds; the oak scatters clouds and threatens to pierce the sky, and a tiny axe-bearing man appears after a sorcerer is sought to fell the tree.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO V / THE KALEVIDE AND THE FINNISH SORCERER / CANTO VI / THE KALEVIDE AND THE SWORD-SMITHS; lines 2035-2092 confidence: medium

The oak grows rapidly until it “reached the clouds, and almost touched the sun”; it hides the sun and moon and darkens the surrounding country.

The oak grows to the clouds, nearly touches the sun, hides the sun and moon, and darkens the country.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XV / THE MARRIAGE OF THE SISTERS / CANTO XVI / THE VOYAGE OF THE KALEVIDE; lines 3420-3522 confidence: high

Kalevide orders Olev to fell the great oak planted by their parents and use its trunk, crown, branches, splinters, chips, and remainder for vessels, boats, towns, fortresses, and houses.

The great parental oak, impervious to heavenly and weather forces, is designated for conversion into ships, boats, towns, fortresses, and houses.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country ESTHONIAN FOLK-TALES / SECTION III / BLUEBEARD. / CINDERELLA.; lines 9263-9304 confidence: medium

A rich man and wife have one daughter; the dying mother tells the daughter to plant a tree on her grave; the father marries a widow with two daughters who mistreat the girl, and a magpie on the tree tells her to seek counsel from the rowan-tree.

The mother's grave tree or rowan-tree is the place associated with the magpie's counsel, the grave voice, and the appearance of the golden-clothed helper.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country JUTTA. / THE TWELVE DAUGHTERS. / THE FAITHLESS FISHERMAN. / THE COMPASSIONATE WOODCUTTER.; lines 11633-11706 confidence: medium

The soldier sees an old crooked birch tree, asks if the Humpback is at home, and the Humpback appears and asks whether he would like to be home.

The Humpback is summoned at a crooked birch tree, calls into it, and receives answers from voices within it.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE HEROES AND THE DWARF / CANTO XVIII / CANTO XIX / THE LAST FEAST OF THE HEROES; lines 3812-3924 confidence: medium

The Kalevide sings that he went to a beach where the apple of fortune and oak of wisdom grew in the sea; girls reported his little brother in the water; he saw a naked sword at the bottom; his sister called with a false report that his family were dead or dying.

Within the Kalevide's feast song, the apple of fortune and oak of wisdom are described as growing in the sea.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE OFFICIOUS FLIES. / THE END / VOL. II. / FOOTNOTES:; lines 17242-17373 confidence: low

When Väinämöinen cleared the forest, he left a birch-tree standing for the same purpose, with reference to Kalevala Runo II.

Väinämöinen is said to have cleared the forest while leaving a birch-tree standing.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 16199-16484 confidence: medium

Oak entries include an oak sacred to Taara, the oak forest of Taara, and a great oak-tree.

The index lists an oak sacred to Taara, an oak forest of Taara, and a great oak-tree.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 17000-17240 confidence: medium

Entries list bleeding trees, trees for birds to rest on, talking trees, and Yggdrasil as the sacred ash-tree of Scandinavian mythology.

The passage lists bleeding trees, talking trees, trees for birds to rest on, and Yggdrasil as a sacred ash-tree.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE ROYAL HERD-BOY. / TIIDU THE FLUTE-PLAYER. / THE LUCKY EGG. / FOOTNOTES:; lines 8957-9111 confidence: medium

A tree is described as sacred in Eastern Europe as well as in the British Isles.

Notes state that a tree is sacred in Eastern Europe and the British Isles, and that talking trees are common in Esthonian tales, with bleeding trees treated as unusual.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE TREASURE AT KERTELL. / THE GOLDEN SNAKES. / THE NOCTURNAL CHURCH-GOERS. / THE CHURCH AT REVEL.; lines 14212-14267 confidence: medium

A blind nobleman near Fellin recovers sight by touching a splendid golden cross and builds a church; after wartime destruction, a holy tree grows from the ruins, and the overlord who fells it is struck blind.

A tree growing from ruined church walls is regarded as holy, and the overlord who fells it is immediately struck blind.
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australian aboriginal

Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1344-1443 confidence: high

Each girl strikes a different pine with her combo; the trees rise higher from the ground, carrying the girls upward while Wurrunnah calls to them without answer.

Two pine trees grow upward while carrying the girls and reach the sky, allowing the girls to join their sisters there.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 4010-4272 confidence: low

Dheal, sacred tree.

The glossary includes a sacred tree and a spirit-haunted tree, as well as trees associated with water storage.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER IX / THE BOORAH AND OTHER MEETINGS / CHAPTER X / CHIEFLY AS TO FUNERALS AND MOURNING; lines 3918-4023 confidence: medium

Funeral-goers formerly appeared decorated as for corroborees, with Dheal sacred-tree twigs around waist, wrists, knees, and ankles, and bodies painted.

Dheal is explicitly called sacred; its twigs are worn by mourners, placed with the body, and carried and dropped by the spirit as a trail, while its leaves fill the body in mortuary treatment.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER V / MORE ABOUT THE MEDICINE MEN AND LEECHCRAFT / CHAPTER VI / OUR WITCH WOMAN; lines 2342-2460 confidence: medium

A whistling voice named Guadgee answers questions; Guadgee says Adelaide became ill by bathing in creek shade under a Minggah, a spirit-tree tabooed except to wirreenuns or spirit-communers.

Adelaide's illness is attributed to bathing under the shade of a tabooed Minggah or spirit-tree, followed by spirit-bee attack.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER X / CHIEFLY AS TO FUNERALS AND MOURNING / CHAPTER XI / SOMETHING ABOUT STARS AND LEGENDS; lines 4353-4458 confidence: medium

A very old hollow tree is said to hide a shell brought by Wurrunnah, traveller and first sea-seer; no one dares touch it, and local men protected it from desecration.

A hollow tree holds a taboo shell, Byamee's trees are sacred or marked, and Mullyan's exceptional tree has roots forming underground water-courses.
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The Native Tribes of Central Australia FIG. 60.- / IXITIATIOX CEREMONIES / IX INITIATION CEREMONIES 3-9 / GROUND.; lines 14846-14960 confidence: low

The Nurtunja was made of a long spear, grass stalks, hair-string, and a shorter pole, with pink and white down lines; the large pole indicated a Hakea tree, the small pole a young tree, and the form matched a double Nurtunja carried by two Alcheringa Unjiamba men.

The double Nurtunja includes a large pole indicating a Hakea tree and a smaller pole indicating a young tree, matching an Alcheringa form carried by Unjiamba men.
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The Native Tribes of Central Australia IV THE TOTEMS / THE TOTEMS / IV THE TOTE.MS 137 / CHAPTER V; lines 7219-7229 confidence: low

Plants in the immediate vicinity of the spot are never touched or interfered with.

Plants in the immediate vicinity of the Ertnatulunga are never touched or interfered with.
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The Native Tribes of Central Australia VIII INITIATION CEREMONIES 305 / IXITIATIOX CEREMONIES / CARRIED. / VIII INITIATION CERE-MONIES; lines 14197-14301 confidence: medium

The man with the special head-dress represents a great Alcheringa Kukaitcha; the head-dress is a Nurtunja that represents a plum tree, with a stick through it representing branches.

The Nurtunja is explicitly said to represent a plum tree, with a stick representing branches, and it is used as a central object in the ceremony and tradition.
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The Native Tribes of Central Australia XIX CLOTHING, WEAPONS, IMPLEMENTS, ETC. / XIX CLOTHING, WEAPONS, IMPLEMENTS, ETC. 625 / XIX CLOTHING, WEAPONS, IMPLEMENTS, ETC. 627 / XIX CLOTHING, WEAPONS, IMPLEMENTS, ETC. 629; lines 26063-26146 confidence: medium

The Kauana is introduced as a remarkable structure, previously described, and called the most sacred ceremonial object of the tribe with an early origin.

The Kauana is a wooden pole, described as the most sacred object, smeared with blood or ochre, decorated as a human head, erected for a ceremony, and used as the gathering center for totemic painting.
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The Native Tribes of Central Australia XIX CLOTHING, WEAPONS, IMPLEMENTS, ETC. / XIX CLOTHING, WEAPONS, IMPLEMENTS, ETC. 625 / XIX CLOTHING, WEAPONS, IMPLEMENTS, ETC. 627 / XIX CLOTHING, WEAPONS, IMPLEMENTS, ETC. 629; lines 26063-26146 confidence: medium

The authors say the Kauana's exact significance is conjectural and that they have not found an Indigenous explanation of its origin or meaning; they tentatively connect it with human and tree associations, Nanja trees frequented by Alcheringa spirits, and possible early tree worship, while noting that no offerings are made to the tree or spirit inhabitant.

The passage says particular celebrated individuals of the Alcheringa are associated with trees, and that their spirits especially frequent their Nanja trees.
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The Northern Tribes of Central Australia CHAPTER XXII / MYTHS RELATING TO SUN AND MOON / FALLING STARS / STARS, ECLIPSES, COMETS; lines 28806-28891 confidence: high

A sky-reaching pine-tree lets people travel between earth and sky; Kakan discovers fire-making; a dispute with a white hawk burns the country and destroys the tree; people stranded above become star people through flashing body crystals, and medicine men may speak with them.

A tree reaches into the sky and functions as a route for people until fire destroys it and cuts off return to earth.
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The Northern Tribes of Central Australia FOOD RESTRICTIONS / INHERITANCE / THE MAKING OF FIRE / THE MAKING OF FIRE; lines 28502-28554 confidence: high

Near the disputing hawks is a large pine-tree whose top reaches the sky, and people climb up and down it.

A large pine-tree reaches into the sky, and people climb up and down it before it is burned.
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bavili

At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa CH. XIII SACRED TREES 127 / XIII SACRED TREES 129 / I30 AT THE BACK OF THE BLACK MAN'S MIND CHAP. / K 2; lines 6947-7002 confidence: medium

Sexi is an old market tree on the Nzila Nzambi/high road from Maluango's Xibila to the sea; the defunct Maluango's body is placed there before burial.

Sexi and Numbu are trees tied to the handling and transfer of the dead Maluango's body before burial.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa CHAPTER XIII / SACRED TREES / CH. XIII SACRED TREES 127 / XIII SACRED TREES 129; lines 6798-6844 confidence: medium

Mambuku asks, "So you knew where the Nkasa-tree was?" and the fool says he knew where all the medicine-trees were.

The passage distinguishes Nkicici, Nkici by presence in sacred ground, and medicine-trees, while treating named trees within a chapter on sacred trees.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa CHAPTER XIII / SACRED TREES / CH. XIII SACRED TREES 127 / XIII SACRED TREES 129; lines 6798-6844 confidence: medium

Muema is identified as the mangrove; its heavy trunk rests on trellis-like roots above swampy matter, and its seeds germinate in the air before dropping into mud.

Muema is described as a mangrove whose physical growth is detailed and then explicitly called a spiritual symbol for the Bavili in connection with protecting Nkicici Lungululubu and wind.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa IHEDU / IHEMA / TRACES OF NKICI-ISM AMONG THE BINI / AT THE BACK OF THE BLACK MAN'S MIND CHAP.; lines 11902-11951 confidence: medium

Opposite Iyase are Ogun the blacksmith and an assistant blowing bellows; between Iyase and Ogun grows the sacred tree Ikhimi, called Inyatu.

A sacred tree named Ikhimi is described as growing in the open space between Iyase and Ogun.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa LUANGO AND THE BAVILI / CHAPTER II / ELECTION OF A KING IN THE KONGO / CH. II ELECTION OF A KING IN THE KONGO 9; lines 898-998 confidence: medium

After Ximoko, a grassy plain place is marked by the sacred tree Nkumbi; there the Maluango elect is received by princes on first official entrance to Xibila, the royal sacred ground.

Nkumbi marks the royal sacred ground entrance, the Nsexi tree marks a place where the dead Maluango’s corpse waits before burial, and the numbu is named as a valley’s sacred tree.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa NUMBU. / NSANDA. / SACRED TREES / MUAMBA.; lines 7145-7257 confidence: medium

Heading 'SACRED TREES' followed by a catalogue of names including Matondi, Mavuka, Mbota, Nkumbi, Muamba, Nsanda, and others.

The passage is headed with sacred trees, lists named trees, and specifies that the ruler-elect is led to the Nkumbi tree to meet the people; it also compares courtly surrounding to people beneath a market tree.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa SACRED LANDS AND RIVERS / CHAPTER XIII / SACRED TREES / CH. XIII SACRED TREES 127; lines 6700-6795 confidence: medium

Chapter heading on sacred trees; Bavili informants say Mbundu Citu are not sacred, and the narrator says their view must guide the matter.

The chapter frame is sacred trees; the narrator seeks an Nkasa tree and other supposed sacred trees, while Bavili informants distinguish sacred from non-sacred plants.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa SACRED TREES / CH. XIII SACRED TREES 127 / XIII SACRED TREES 129 / I30 AT THE BACK OF THE BLACK MAN'S MIND CHAP.; lines 6847-6945 confidence: medium

Nkandika is a medicine tree with fruit containing twenty-four seeds; its name is glossed as enclosing, and leaves placed at a house latch indicate that no woman may enter.

The passage describes leaf signs barring entry, Nkala gate posts, and Nkumbi at the entrance to a sacred ground.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XI BIBILA, THE PHILOSOPHY OF THE GROVES 113 / XI BIBILA, THE PHILOSOPHY OF THE GROVES 115 / I 2 / XI BIBILA, THE PHILOSOPHY OF THE GROVES 117; lines 6101-6241 confidence: medium

The author says that, of the 24 sacred groves whose order was given by the Bavili, 19 can be connected with categories already applied to the Seasons, and that the parallelism is too striking to be coincidence.

The passage repeatedly treats sacred groves, woods, and sacred trees as part of a patterned sacred geography.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XIII SACRED TREES 129 / I30 AT THE BACK OF THE BLACK MAN'S MIND CHAP. / K 2 / XIII SACRED TREES 133; lines 7005-7058 confidence: medium

Kongo pipes show a palm tree, Nlimba coiled near the fruit, a well at the foot, and a gloss about a thirsty snake on high fearing the waters of the well.

The passage is framed as sacred trees and describes trees marking ritual restrictions, enclosures, markets, mortuary preservation, persistence after cutting, and origin-place signage; Nsanda is explicitly called sacred in Luango.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XVIII BENIN DISTRICTS 189 / CHAPTER XIX / BINI CUSTOMS / AT THE BACK OF THE BLACK MAN'S MIND CHAP.; lines 10382-10419 confidence: medium

Ekeji is described as a tree screened by a Kola sapling fence, wrapped with cloth, and having bottles, wood, and chalk cones at its root.

Multiple named sites center on trees: Ekeji is a fenced and cloth-wrapped tree with objects at its root; Omehu is a tree with ant-hills at its roots; and Igusala has a double Ikhimi tree with objects, seats, and food preparation nearby.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XXI TRACES OF NKICI-ISM AMONG THE BINI 223 / AT THE BACK OF THE BLACK MAN'S MIND CHAP. / TRACES OF NKICMSM AMONG THE BINI / XXI TRACES OF NKICI-ISM AMONG THE BINI 227; lines 12131-12232 confidence: medium

The narrator says there are only six sacred trees, though parts of many others are used in medicines and dress.

The passage lists sacred trees, places one in a sacred grove, says one marks the king's harem, and describes kola trees at town entrances.
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gnostic

Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX.; lines 4607-4764 confidence: medium

The index lists tree, fig tree, fire tree, hanging on tree, life-giving tree, tree of knowledge, tree of life, trees, and five trees.

The index lists life-giving tree, tree of knowledge, tree of life, and five trees as indexed topics.
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Fragments of a Faith Forgotten FROM THE ACTS OF JOHN. 441 / FROM THE ACTS OF JOHN. 443 / FROM THE ACTS OF ANDREW. 445 / FROM THE ACTS OF ANDREW.; lines 22676-22725 confidence: high

"Rejoicing I come to thee, thou Cross, the life-giver"; the speaker says the Cross is known in mystery and planted in the world to make unstable things fast.

The Cross is planted in the world, stretches its head into heaven, sets its foot in earth and the deep, and is also called a life-giving tree with earthly roots and heavenly fruit.
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Fragments of a Faith Forgotten OF THE CHURCH FATHERS. / SOME GNOSTIC FRAGMENTS. 159 / DOSITHEUS. / DOSITHEUS. 163; lines 11548-11667 confidence: medium

"the Fire which is above the heavens is the treasure-house, as it were a great Tree from which all flesh"

The Fire above the heavens is described as a treasure-house and compared to a great Tree from which all flesh comes.
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Fragments of a Faith Forgotten OF THE CHURCH FATHERS. / SOME GNOSTIC FRAGMENTS. 159 / DOSITHEUS. / DOSITHEUS. 163; lines 11669-11772 confidence: medium

The commentary says the symbolism has contact with Coptic Gnostic Trees and Treasures and with Chaldaean and Zoroastrian Logia; the fruit of the Fire-tree and Flower of Fire symbolize immortal man and spiritual consciousness, and the symbolism includes cosmic genesis and human divinization.

The commentary explicitly links the Fire-tree symbolism to the genesis of the cosmos and the divinizing of man, and the quoted doctrine uses Root and growth imagery for aeonic emanation.
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Fragments of a Faith Forgotten SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12448-12568 confidence: medium

From Elohim and Eden come twenty-four powers or angels; twelve follow Father-Spirit and twelve Mother-Soul; the lower twelve are World-Trees divided into four groups representing the four Rivers of Eden, with an above-below roots and branches comparison.

The lower twelve powers are identified as World-Trees of the Garden of Eden, divided into groups representing the four Rivers of Eden; Mead also notes an above-below roots-and-branches pattern.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 483 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTTS SOPHIA. 485 / THE PISTIS SOPHIA. 487; lines 24335-24413 confidence: medium

The Light-kingdom with three Realms and Kings is mentioned; the mysteries of the three Inheritances of Light are numerous, with lower mysteries in the two Books of Ieou, which Enoch wrote when the speaker communicated with him from the Tree of Knowledge and Tree of Life in Adam’s Paradise.

The Saviour’s communication with Enoch is located at the Tree of Knowledge and Tree of Life in the Paradise of Adam.
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Fragments of a Faith Forgotten THE SETHIANS. / THE SETHIANS. 215 / THE DOCET.E. 217 / THE DOCET.E.; lines 13430-13501 confidence: medium

"The Primal Being is symbolized as the seed of a fig-tree, the mathematical point" and is described as everywhere, smaller than small, greater than great, and containing infinite potentialities.

The Primal Being and universe are represented through seed/root imagery, and the fig-tree models infinite generative unfolding.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 501 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 503 / THE PISTIS SOPHIA. 505; lines 25174-25252 confidence: medium

The Saviour says he came to save sinners; the righteous must find the mysteries in the Books of Ieou; Enoch wrote them in Paradise after the Saviour spoke from the Tree of Knowledge and Tree of Life, deposited them in the rock of Ararad, and Kalapatauroth was set to preserve them from the flood and hostile rulers.

The Saviour says he spoke to Enoch in Paradise from the Tree of Knowledge and the Tree of Life when causing him to write the books.
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Pistis Sophia INTRODUCTION / THE FIFTH DOCUMENT / INDEX OF PSALMS AND ODES / INDEX; lines 10596-10835 confidence: low

“Tree: the five”; “the first, the second, the third”; “the fourth, the fifth.”

The index records the five Trees and enumerates first through fifth trees.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 6172-6215 confidence: medium

The passage ranks heavenly groups, including Twin-saviours, nine Guards, three Amens, five Trees, and five Amens, and associates Ieou, the Guard of the Veil, Receivers of Light, Chief Captains, and Sabaoth with kingship in the first Saviour, first Voice, and Treasury of the Light.

Named beings come forth from the pure light of the first through fifth Trees, and the five Trees are placed in a ranked cosmic order.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 6750-6834 confidence: low

Five Trees of the first Triple spirit are distributed standing one after another and bound together with their arrays; five Trees of the second and third Triple spirits proceed from the Fatherless ones.

Five Trees of the Triple spirits are placed within the cosmological ordering, with the first group's Trees standing one after another and bound together with arrays.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7183-7256 confidence: medium

Jesus says the lower mysteries are in the two books of Ieou, written by Enokh while Jesus spoke with him out of the Tree of Knowledge and the Tree of Life in the paradise of Adam.

Jesus says he spoke with Enokh out of the Tree of Knowledge and the Tree of Life in Adam's paradise while Enokh wrote the books of Ieou.
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melanesian

The Melanesians of British New Guinea DANCES. / SONGS. / THE WALAGA FEAST AND THE CULT OF THE MANGO. / THE WALAGA FEAST AT DIWARI.; lines 33637-33737 confidence: medium

The observer reports the sacred mango in the potuma, uncovered, and notes that there was no objection to handling it.

The text explicitly distinguishes the walaga mango from other mangoes and calls it sacred; it is associated with the potuma and with the sequence of cutting before platform construction.
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The Melanesians of British New Guinea DANCES. / SONGS. / THE WALAGA FEAST AND THE CULT OF THE MANGO. / THE WALAGA FEAST AT DIWARI.; lines 33637-33737 confidence: low

A central high pole called the dawati, about thirty feet high, stood in the platform; strings had been tied from its top to the gable ends of houses, though most were broken by wind.

A tall central pole stood in the centre of the platform, and strings had been tied from its top to the gable ends of houses.
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The Melanesians of British New Guinea DANCES. / SONGS. / THE WALAGA FEAST AND THE CULT OF THE MANGO. / THE WALAGA FEAST AT DIWARI.; lines 33739-33852 confidence: medium

Various districts were present; accounts conflicted, but a space, mats, and string over leaves were reported, and Tebari cut the tree with either a stone axe or plane iron implement.

The walaga mango is cut, transferred, dried, tied to the dawati, and placed beneath a vertical arrangement of belongings and food objects during the feast.
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The Melanesians of British New Guinea FEASTS. / DANCES. / SONGS. / THE WALAGA FEAST AND THE CULT OF THE MANGO.; lines 33313-33424 confidence: low

Mr Newton describes a stone adze with a koirepa wood handle used for walaga and torela adzes; after the walaga it is stored rather than used ordinarily, and using an iron adze is considered unwise.

The mango tree is cut with a restricted adze, its debris is preserved, it is carried in procession, kept from touching the ground, and connected from its top to houses by decorated vines.
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The Melanesians of British New Guinea FEASTS. / DANCES. / SONGS. / THE WALAGA FEAST AND THE CULT OF THE MANGO.; lines 33426-33519 confidence: medium

Dancing resumes and lasts all night; a choir gathers at the centre of the platform around the mango pole and chants, possibly with drums.

The mango pole stands at the platform centre, is encircled by chanting, climbed by a chief for a chant, and later removed, wrapped, carried, and hung.
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The Melanesians of British New Guinea FEASTS. / DANCES. / SONGS. / THE WALAGA FEAST AND THE CULT OF THE MANGO.; lines 33521-33634 confidence: medium

After an uncertain interval, the mango is brought from the fasting men's sleeping house; explanations include ignorance, the house beginning to rot, or the mango speaking to the taniwaga in dreams asking to smell smoking pigs' fat so pigs and crops will prosper.

The mango tree is preserved, wrapped, brought out, carried in procession, kept from touching the ground, and periodically exhibited.
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The Melanesians of British New Guinea FIG. PAGE / ERRATA / CHAPTER I / GEOGRAPHICAL AND SOCIAL RELATIONS.; lines 3148-3409 confidence: medium

Koma and Idu are named as birthplaces of the eastern Koita; at Koma on the Laloki, ancestors of Gorobe and Yarogaha lived in a huge erimo tree, emerged, crossed the river, and built a village on Nebira.

Ancestors of Gorobe and Yarogaha live within a huge erimo tree at Koma and emerge from it before founding a village.
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The Melanesians of British New Guinea NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL.; lines 23185-23324 confidence: medium

A girl is born with no mouth, only a hole in the top of her head; she grows up, conceives without cohabitation, bears and hides a child in a tree, and gains a mouth after painful feeding makes her try to cry out.

The child born without cohabitation is hidden in a hole in a tree and receives food there.
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The Melanesians of British New Guinea NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL.; lines 23469-23588 confidence: medium

Duagau watches the place, hears splashing inside a huge modewa tree, sees a fish fall, climbs up, and finds fish swimming inside the hollow trunk.

Fish fall from a huge tree, swim inside its hollow trunk, and a mass of water gushes out when it is felled.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 7244-7332 confidence: high

Qat runs to his brothers in the tree, Qasavara climbs after him, and Qat repeatedly commands the casuarina to lengthen, carrying Qat and his brothers away until the tree top reaches the sky.

The casuarina-tree lengthens in response to Qat's commands until its top reaches the sky and then bends down to Tatgan, allowing Qat and his brothers to descend elsewhere.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 7414-7501 confidence: medium

The boy learns from his mother that his father is in heaven. She makes him a bow and flowering-reed arrow; he shoots the sky, and the reed becomes like a banyan aerial root, which they climb. They find Tagaro in a salite-tree making fruit-images of himself; he gives one to the boy, the mother recognizes it, and Tagaro cuts the line and returns to heaven while they descend to Atambulu.

The boy shoots a reed arrow into the sky; it becomes like an aerial root of a banyan, and the boy and mother climb it to heaven.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 16565-16678 confidence: high

Qat kills his pigs, prepares many arrows, shoots them up until they reach the sky, sees a banyan root following the arrows, and climbs up to heaven with pig flesh to seek his wife.

Qat shoots arrows to the sky, a banyan root follows the arrows, and he climbs up to heaven to seek his wife.
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celtic irish

Gods and Fighting Men CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS; lines 12055-12156 confidence: medium

The Men of Dea bring crimson nuts, apples, and sweet-smelling rowan berries from the Land of Promise; a berry falls in Ui Fiachrach by the Muaidh, and a tree grows from it.

A tree grows from a berry brought from the Land of Promise, and its berries prevent sickness, restore youth, and bring beauty.
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Gods and Fighting Men CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS; lines 12055-12156 confidence: medium

The Men of Dea had brought crimson nuts, apples, and sweet-smelling rowan berries from the Land of Promise; as they pass through Ui Fiachrach by the Muaidh, one rowan berry falls and a tree grows from it.

The quicken-tree grows from a berry brought from the Land of Promise or Land of the Ever-Living Ones; its berries prevent sickness, exhilarate the eater, restore the old to youth, and beautify the young.
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Gods and Fighting Men CHAPTER XII. THE RED WOMAN / CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN; lines 10297-10305 confidence: medium

Finn drinks all that is in the vessel; it slips from his hand into the loosened earth and disappears from sight.

A tree grows from the place where the vessel disappears into the earth and has a supernatural knowledge-giving property.
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Gods and Fighting Men CHAPTER XII. THE RED WOMAN / CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN; lines 10297-10305 confidence: medium

Finn drinks all that is in the vessel; it slips from his hand into loosened earth and he sees it no more.

The vessel enters the earth and is lost; a tree grows at the place where it went in and has a supernatural knowledge-giving property.
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Gods and Fighting Men GODS AND FIGHTING MEN. / PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS; lines 648-746 confidence: high

A well below the sea contains nine hazels of wisdom; their nuts fall into the well, five salmon eat them, and eating a salmon gives all wisdom and poetry; seven streams of wisdom run from and return to the well.

A well below the sea, nine hazels of wisdom, streams of wisdom, and salmon that eat the nuts are connected with gaining all wisdom and poetry by eating the salmon.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3241-3435 confidence: medium

Cuchulain says he will not go at a woman's call; Laeg is sent with Liban and they travel to the Plain of Speech, the Tree of Triumphs, the festal plains of Emain and Fidga, and the place of Aed Abra with his daughters.

The route includes the Tree of Triumphs, and Laeg describes purple trees with birds' songs plus many trees dropping food near the palace.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3241-3435 confidence: medium

On the east side stand three bright purple trees with birds’ songs; a fore-court tree is silver and gold; sixty trees drop rindless food for three hundred.

The palace landscape includes purple trees with birds’ songs, a silver and gold tree, and sixty trees that drop rindless food for three hundred.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3437-3584 confidence: medium

Laeg says they crossed the Plain of Speech, came near a tree whose branches bear triumphs, rested on a hill-crowned plain, and saw the Double-Headed Serpent's lair.

Laeg reports a tree whose branches bear triumphs and the lair of a Double-Headed Serpent near a hill-crowned plain.
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Heroic Romances of Ireland MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9353-9526 confidence: medium

Ailill orders Fraech to bring a wet branch from the rowan tree. Fraech breaks a branch while swimming, and Findabar praises his beauty as he carries the berries.

The rowan tree is described as dread and guarded by a dragon that attacks when Fraech takes its branches.
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The Voyage of Bran, Son of Febal, to the Land of the Living I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 6868-6967 confidence: medium

The vision includes a lovely hill higher than every hill, hosts upon it, and a gold-colored tree reaching the clouds with melody in its leaves and choice fruit falling when touched by wind.

The vision's gold-colored tree reaches the clouds, bears musical leaves and choice fruit, and is interpreted as sovereignty over Ireland, eloquence, and liberality.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE DEVELOPMENT OF THE HAPPY OTHERWORLD IN / IRISH LEGEND / CHAPTER X / PHCENIX; lines 8150-8267 confidence: high

The Paradise account in Genesis is said to supply elements, especially a wondrous tree whose fruit nourishes the elect and whose sweet odor enters their bones.

The passage says Enoch includes a wondrous tree whose fruit nourishes the elect and whose odor enters their bones.
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ekoi

In the Shadow of the Bush B 2 / ON THE WAY TO OBAN 5 / ON THE WAY TO OBAN / CHAPTER II; lines 1507-1601 confidence: medium

Each town has a Juju tree, often before the Egbo house, bound or fenced with tie-tie; weaver-bird nests hang on its branches, are sacred, and are linked to town prosperity, women’s fertility, and cattle fertility.

The passage describes each town’s Juju tree as a living sacred tree standing in a central public space before the Egbo house and later associates the tree with earth and the nether world.
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In the Shadow of the Bush CHAPTER VII / METAMORPHOSIS 81 / METAMORPHOSIS 83 / G 2; lines 5035-5082 confidence: low

In 1909, while marching toward Ekkonnanakku, the narrator notices a great bush-cow skull at the base of the Juju tree in the centre of the settlement where Head Chief Awaw Anjanna dwelt.

A great bush-cow skull stands at the base of a Juju tree located in the centre of the Ekkonnanakku settlement.
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In the Shadow of the Bush CHAPTER XXXI / FOLK-LORE 337 / FOLK-LORE 339 / FOLK-LORE 341; lines 17441-17548 confidence: medium

The girl says her father and mother are alive, decides to return to her own father, seeks the road by which Obassi Osaw sent her to earth, and finds a high tree with a long rope hanging from it.

A high tree with a long hanging rope is identified as the road by which the girl was sent to earth and is used to climb toward Obassi Osaw's kingdom.
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In the Shadow of the Bush CHAPTER III / RELIGION / RELIGION 27 / RELIGION 29; lines 2324-2427 confidence: medium

A huge cotton tree near the Sacred Lake is hung with cloth strips and votive offerings, is Nsan's special Juju tree, and allows the genii of wood and water to be worshipped close together.

A huge cotton tree near the Sacred Lake is hung with votive offerings and identified as Nsan's special Juju tree, with wood and water genii worshipped nearby.
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In the Shadow of the Bush FOLK-LORE 343 / FOLK-LORE 345 / FOLK-LORE 347 / FOLK-LORE 349; lines 17882-17982 confidence: high

An unnamed speaker tells Effion to return to his heavenly home and hang the shining stone where earth folk can see it; Effion takes the stone, climbs a palm tree, and is lifted by its leaves into heaven.

Effion climbs a palm tree whose leaves lift him upward until he can climb into heaven.
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In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 36448-36597 confidence: low

The index lists carved stones, unhewn stone circles at Oban with rites, and stones wedged into tree-forks.

The index lists unhewn stone circles at Oban with rites and stones wedged into tree-forks.
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In the Shadow of the Bush LIST OF ILLUSTRATIONS / TO FACE PAGE / LIST OF ILLUSTRATIONS / LIST OF ILLUSTRATIONS; lines 727-859 confidence: medium

"Sacred Tree always brought to a New Town from the Parent Tree in the Old Town"

The caption states that a sacred tree is always brought to a new town from the parent tree in the old town.
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In the Shadow of the Bush M 2 / CHAPTER XVI / ORDEAL 167 / ORDEAL 169; lines 9186-9284 confidence: medium

Nenkui's family considers him dead; his compound is unrepaired, its paintings faded, pillars rotting or leaning, and its roof fallen in.

After Nenkui's fall and the decay of his compound, the Juju tree alone is said to flourish amid the ruins like a promise of new life.
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In the Shadow of the Bush OBEREKKAI TO ETARA 215 / CHAPTER XX / EKOI OF THE CROSS RIVER 217 / EKOI OF THE CROSS RIVER; lines 11620-11714 confidence: medium

Before the Egbo house, a Juju tree grew from a heap of small stones brought as offerings; a circle of larger stones around it served as seats for head men during special rites.

A Juju tree stands in a central ritual space before the Egbo house, grows from offering stones, and is encircled by stones used by head men during rites.
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In the Shadow of the Bush ON THE WAY TO OBAN 3 / B 2 / ON THE WAY TO OBAN 5 / ON THE WAY TO OBAN; lines 1344-1459 confidence: medium

At Oban, two circles of unhewn stones are arranged around Juju trees; rites occur at the full moon and at the rising of the new moon, including an important women's Juju near Chief Itaokui's compound.

The rites occur in circles of unhewn stones arranged around Juju trees, with separate ceremonies tied to moon phases.
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In the Shadow of the Bush ON THE WAY TO OBAN / CHAPTER II / RELIGION / U-TTW; lines 1664-1725 confidence: medium

The passage identifies the Cretan double-headed axe/labrys and describes an axe embedded in a sacred tree as the union of sky-father and earth-mother, essential to fertility; the double-axe symbolizes united deities with male axe head and female handle.

The sacred tree, tree trunk, wooden column, or stalactite pillar is presented as the place or form in which the axe symbol is embedded and divine union is recognized.
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guiana amerindian

An Inquiry into the Animism and Folk-Lore of the Guiana Indians Chapter IX / THE SPIRITS OF THE BUSH / Chapter X / THE SPIRITS OF THE BUSH; lines 6673-6747 confidence: medium

Bush Spirits are associated with plants and trees; the wild cotton-tree receives offerings and is venerated.

The silk-cotton tree is linked to offerings, refusal to cut it, guardian-spirit movement around it, possible occupation by a spirit, and traditions of human and animal origins from its bark and timber.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians Chapter IX / THE SPIRITS OF THE BUSH / Chapter X / THE SPIRITS OF THE BUSH; lines 6673-6747 confidence: medium

Arawak tradition says living beings were made from the tree’s bark and timber; Adda-kuytiha appears as a large bird on the buds; leaf fall and return of foliage mark the Spirit’s departure and return.

An Arawak tradition says men and other living creatures were originally made from the silk-cotton tree’s bark and timber.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians FAMILIAR SPIRITS / Chapter VIII / Chapter IX / THE SPIRITS OF THE BUSH; lines 5524-5586 confidence: medium

Hearing baboons calling, the wife says her uncles are drinking cassiri; Uncle Baboon howls from the top of an immense cashew tree whose trunk permits a footpath upward.

A path up an immense cashew tree leads the couple to real Baboon country and a big house of Baboons.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 1486-1544 confidence: low

The old man is satisfied with Yar's worth and gives him his plum-tree daughter, Usidiu.

Usidiu is called the old man's plum-tree daughter and described as a masterpiece or piece of sculpture given in marriage.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2126-2202 confidence: medium

The passage introduces vegetable derivation of man and reports that, in Akawai and Makusi thought, Makunaima cut pieces of wood from a large tree with a stone ax and threw them into the river, where they became animated beings.

The passage groups several accounts under the vegetable derivation of man, including creation from a large tree, silk-cotton twigs and bark, tree-borne human fruit, tree trunks, and a mythic grave-tree.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2292-2378 confidence: medium

Some try to escape the flood by a high kokerite palm reaching the heavens; a poor woman turns to stone halfway, others become rocks, and a few survivors climb a komoo palm.

During the flood, people attempt to climb a high kokerite palm whose top reaches the heavens; one climber turns to stone, others become rocks, and a few survive by climbing a komoo palm.
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Legends and Myths of the Aboriginal Indians of British Guiana CONTENTS OF PART I. / INTRODUCTION. / OF THE SUPREME BEING. / ORIGIN OF LIVING CREATURES.; lines 544-629 confidence: high

The Mighty One causes his seat "Komaka" to grow as a wondrous tree; its branches are among the clouds while earth and sea lie below.

Komaka is a sacred, vast tree whose branches are among the clouds, with earth and sea below; it is the Mighty One's seat or throne and the source of scattered material after which life appears.
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Legends and Myths of the Aboriginal Indians of British Guiana PART V. / LIST OF ILLUSTRATIONS. / PART I. / CONTENTS OF PART I.; lines 362-430 confidence: low

"Origin of Living Creatures (Legend of the Ceiba Tree)" and "Origin of the White Race"

The title connects the origin of living creatures with the Ceiba Tree.
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Legends and Myths of the Aboriginal Indians of British Guiana WARLIKE LEGENDS. / THE CARIB WAR PATH. / THE WAR ON THE ORINOCO. / I. THE FIRST PEOPLE.; lines 4478-4776 confidence: medium

Tamosi, the Mighty Maker, makes a huge wondrous tree bearing diverse fruits and all cultivated plants, including plantains, bananas, maize, cassava, yams, and potatoes.

Tamosi creates a wondrous tree containing cultivated foods, and after it is felled the people take slips and cuttings for fields.
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Legends and Myths of the Aboriginal Indians of British Guiana WARLIKE LEGENDS. / THE CARIB WAR PATH. / THE WAR ON THE ORINOCO. / I. THE FIRST PEOPLE.; lines 4779-4963 confidence: high

A cocorite palm reaches heaven; people attempt to climb it; a poor woman turns to stone halfway, others become rocks when trying to pass, and survivors climb the komoo and are saved.

The cocorite palm reaches the heavens and mankind attempts to climb it.
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The Central Caribs GEOGRAPHICAL ENVIRONMENT / THE MACUSIS1 / MATERIAL CULTURE / ANTHROPOLOGICAL PUBLICATIONS, VOL. X; lines 2894-3014 confidence: medium

The brothers need food; an acouri has stained teeth from fruits and nuts; a squirrel follows it and discovers a large tree bearing abundant fruits and vegetables, then reports and brings fragments.

A single very large tree bears many fruits, vegetables, nuts, and edible things; after it is felled, the brothers plant these foods.
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mangaian

Myths and Songs from the South Pacific COMPOSED BY KIRIKOVI, CIRCA 1760. / CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND.; lines 11618-11717 confidence: medium

Kura “fell with the branch of the sacred tree, cleaving the earth” and reached “Avaiki, or spirit-world.”

Kura falls from the sacred bua tree through the earth into Avaiki; Eneene later invokes a god made from the bua and the earth opens for his descent.
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Myths and Songs from the South Pacific COMPOSED BY KIRIKOVI, CIRCA 1760. / CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND.; lines 11719-11755 confidence: medium

The myth is said to indicate that “the souls of the dead congregate on this tree” and are borne on its branches “to Hades.”

The explanatory note states that dead souls congregate on the bua tree and are borne on its branches to Hades.
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Myths and Songs from the South Pacific FIRST OFFSHOOT. / UNUUNU RUA. / SECOND OFFSHOOT. / A BACHELOR GOD IN SEARCH OF A WIFE.; lines 5382-5478 confidence: medium

Tane notices a gigantic hua tree, climbs it to the end of a long branch, jerks the limb, and swings himself into Enuakura, glossed as the land of red parrot feathers.

Tane climbs a giant hua tree and uses a long branch to swing from the beach into Enuakura.
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Myths and Songs from the South Pacific FIRST OFFSHOOT. / UNUUNU RUA. / SECOND OFFSHOOT. / A BACHELOR GOD IN SEARCH OF A WIFE.; lines 5480-5567 confidence: medium

Kui says there is no water except “in the nuts of yonder tall cocoa-nut tree” and warns that Tane may be slain by “the lizard, the centipede, the beetle, and the mantis.”

Tane climbs a tall coconut tree whose top seems to reach the sky, after being told its nuts contain the only water in the country and that guardians may kill him.
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Myths and Songs from the South Pacific IN THE WEST. / IN THE EAST. / THE MARINER'S COMPASS OF POLYNESIA. / POLYNESIAN PLURALS.; lines 17245-17335 confidence: medium

"Rau" is explained as leaf; a people may be described as numerous as tree leaves, with the huge trunk representing the god, branches the lesser divinities, and leaves the worshippers.

The passage presents a sacred tree-like hierarchy: god as trunk, lesser divinities as branches, and worshippers as leaves.
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Myths and Songs from the South Pacific IN THE WEST. / IN THE EAST. / THE MARINER'S COMPASS OF POLYNESIA. / POLYNESIAN PLURALS.; lines 17245-17335 confidence: medium

"Maru" is explained as shadow or shade; the people of God are glossed as people who sit under God's shadow, and the older idea is an ancient tree overshadowing a marae filled with worshippers.

The passage links divine shadow, an ancient tree shading the marae, idol-grove shade trees, and a taboo against plucking twigs.
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Myths and Songs from the South Pacific INUINU TAI. / FIRST OFFSHOOT. / INUINU RUA. / SECOND OFFSHOOT.; lines 12552-12772 confidence: low

Ngaru's home is placed in Shady-Land; Kumutonga is to bear him to spirit-land as food for Miru; kava branches are stripped to stupefy him; the route passes toward Taumareva at the edge of the skies.

Branches of the kava tree are stripped to stupefy Ngaru's senses before or during his movement toward Miru.
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Myths and Songs from the South Pacific THE FIRE-GOD'S SONG. / THE SKY RAISED ; OR, THE ORIGIN OF PUMICE / STONE. / THE SUN MADE CAPTIVE.; lines 3463-3556 confidence: low

Maui withholds his name and taps four nono trees; Ina-the-Blind identifies them as belonging to Maui the Elder, Maui the Second, Inaika, and Maui the Third, then recognizes Maui as her grandson.

Four nono trees are tied to named figures, and Maui's own tree is recognized after he declares himself.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7604-7699 confidence: medium

Without friendly intervention, the soul reaches the cliff; a large wave approaches, a gigantic fragrant bua tree springs from Avaiki, and even then a friendly voice may send the traveller back; otherwise the soul climbs its appointed tribal branch.

The gigantic bua tree springs from Avaiki, receives souls on branches assigned by tribe or worshipping group, and descends with them to nether-world.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7801-7894 confidence: medium

A recovered sick person may say they set foot on a branch of the bua tree and were sent back to life.

The recovery saying describes setting foot on a branch of the bua tree and being sent back to life.
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Myths and Songs from the South Pacific VIII. -HADES; OR, THE DOCTRINE OF SPIRIT- WORLD. / CHAPTER I. / MYTHS OF CREATION. / THE BEGINNING OF ALL THINGS.; lines 811-926 confidence: medium

The universe is imagined as the hollow of a vast coconut shell; the interior is Avaiki, with a top aperture to the upper world, internal floorings or lands, and a bottom stem tapering to a point.

The bottom stem and root-point are identified with primary beings that sustain and found the universe.
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greek roman

Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7145-7238 confidence: medium

From the Phases they see Ceuta, a field, and the sacred grove of Ares where the Golden Fleece hangs from an oak-tree; Jason offers a wine libation from a golden cup to earth, local gods, and heroic shades.

The Golden Fleece is suspended from a magnificent oak-tree in the sacred grove of Ares.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7145-7238 confidence: medium

The Argonauts anchor in the river Phases, see Ceuta and the grove of Ares, where the Golden Fleece hangs glittering from a magnificent oak-tree, and Jason offers a wine libation from a golden cup.

The Golden Fleece hangs from a magnificent oak-tree in the sacred grove of Ares.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7240-7332 confidence: low

In the grove, the Golden Fleece hangs from a tall oak-tree; a dreadful sleepless dragon watches at the foot of the tree.

The Golden Fleece hangs from the topmost boughs of a tall oak-tree in a sacred grove.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7334-7430 confidence: medium

The prophetic Dodonean oak board says the Erinyes witnessed Absyrtus' murder and that Zeus' wrath will remain until Circe purifies the criminals; Castor and Pollux pray and the heroes seek Circe.

A prophetic board from the Dodonean oak speaks and directs the heroes to seek Circe's purification.
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Myths and Legends of Ancient Greece and Rome ELEUSINIAN MYSTERIES. / THESMOPHORIA. / DIONYSIA. / PANATHENAEA.; lines 6448-6480 confidence: medium

Victors in races and athletic games receive as a prize a vase of oil said to come from Athene’s sacred olive-tree.

The prize oil is said to derive from the fruit of Athene’s sacred olive-tree.
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Myths and Legends of Ancient Greece and Rome GANYMEDES. / THE MUSES. / PEGASUS. / THE HESPERIDES.; lines 5189-5203 confidence: medium

Hera appoints the Hesperides as guardians of a tree bearing golden apples, which Gaea had presented to Hera at Hera’s marriage with Zeus.

The passage centers on a tree bearing golden apples that is placed under appointed guardianship and then guarded by a dragon.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 986-1079 confidence: medium

Zeus is first worshipped at Dodona in Epirus, near Mount Tomarus and Lake Joanina; his oracle is heard in a giant oak and interpreted by the Selli; lead plates preserve personal inquiries and vows to the oracle.

The Dodona oracle conveys Zeus's voice through the rustling leaves of a giant oak, and the oak-tree is sacred to Zeus.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 986-1079 confidence: medium

Zeus is first worshipped at Dodona near Mount Tomarus and Lake Joanina; his voice is heard in a giant oak's leaves and interpreted by priests called Selli.

The passage describes Zeus's will and mortal destiny being heard in the rustling leaves of a giant oak and interpreted by priests.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7986-8074 confidence: high

The eleventh labour is to bring the golden apples of the Hesperides from a sacred tree given by Gaea to Hera; the tree is guarded by the Hesperides and a sleepless hundred-headed dragon, and Heracles does not know its location.

The golden apples grow on a sacred tree given by Gaea to Hera and guarded by the Hesperides and a sleepless hundred-headed dragon; Heracles must find and obtain the fruit.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7986-8074 confidence: medium

The eleventh task is to bring the golden apples of the Hesperides from a tree given by Gaea to Hera at Hera's marriage with Zeus; the Hesperides and a sleepless hundred-headed dragon guard it.

The golden apples grow on a tree presented by Gaea to Hera at Hera's marriage with Zeus.
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oceanic

Oceanic Mythology MISCELLANEOUS TALES 135 / MISCELLANEOUS TALES 137 / PLATE XV / MISCELLANEOUS TALES 139; lines 7140-7249 confidence: high

A banian-root creeps down the arrow-chain, takes root in the earth, and grows stronger when Tagaro breathes on it; Tagaro and the bird climb it to the sky.

A banian-root descends from the sky along the arrow-chain, takes root in earth, and becomes the path Tagaro climbs to the sky.
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Oceanic Mythology MISCELLANEOUS TALES 141 / MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147 / MYTHS OF ORIGINS AND THE DELUGE 159; lines 7914-7992 confidence: high

A sword-handle from the sun takes root as a tree; a vine from the moon clings to it; the tree and vine produce a boy and girl who marry and become Kayan ancestors.

The tree and vine mate and produce a boy and girl who marry and become Kayan ancestors.
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Oceanic Mythology MISCELLANEOUS TALES 141 / MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147 / MYTHS OF ORIGINS AND THE DELUGE 159; lines 7914-7992 confidence: medium

The Toba Battak account describes Mula Dyadi in the uppermost of seven heavens, with two birds as servants; he creates three male beings, a sky-reaching tree, and a hen whose three eggs become three maidens given as wives to his sons.

A hen perches on a sky-reaching tree and lays three eggs from which three maidens come.
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Oceanic Mythology MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223 / MISCELLANEOUS TALES 237; lines 11456-11550 confidence: high

As the father climbs, the tree grows taller and taller until it has grown almost up to the moon.

The girl and cat move from the top of an elongating palm to the moon by means of a lowered golden ladder.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 161 / MYTHS OF ORIGINS AND THE DELUGE 163 / MYTHS OF ORIGINS AND THE DELUGE 165 / MYTHS OF ORIGINS AND THE DELUGE 167; lines 8245-8329 confidence: medium

The passage mentions a man and woman made from a third set of buds as ancestors, and summarizes Nias variants as tracing origins from primeval chaos through generations to a tree that gives rise to gods and humans; it compares this conception to Polynesia.

The Nias variants are summarized as beginning in primeval chaos and developing into a tree that gives rise to gods and humans.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 161 / MYTHS OF ORIGINS AND THE DELUGE 163 / MYTHS OF ORIGINS AND THE DELUGE 165 / MYTHS OF ORIGINS AND THE DELUGE 167; lines 8245-8329 confidence: high

The passage says sky-world origin appears mainly in Ceram, Kei, and Tenimber; in brief forms, ancestors come down from the formerly nearer sky by a tree or vine; Nias also has sky-world and tree-related origins.

Ancestors are said to come from the sky, formerly nearer the earth, by means of a tree or vine.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 161 / MYTHS OF ORIGINS AND THE DELUGE 163 / MYTHS OF ORIGINS AND THE DELUGE 165 / MYTHS OF ORIGINS AND THE DELUGE 167; lines 8245-8329 confidence: high

The passage states that miraculous plant or tree origin is most common, with ancestors of mankind often said to burst from bamboo or a tree.

The passage states that miraculous plant or tree origin is common and gives examples of ancestors bursting from bamboo or trees, Winia emerging from a tree, first humans from a fructified tree, the Wetar first woman from fruit, and Ami first humans from bamboo shoots.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 31 / MYTHS OF ORIGINS AND THE DELUGE 33 / MYTHS OF ORIGINS AND. THE DELUGE 35 / PLATE VI; lines 2706-2799 confidence: medium

After raising Rangi, Tane plants trees on his mother Earth, first with roots or heads upward and feet downward, then reverses them so their heads are in the earth and feet upward.

Tane’s tree-planting episode explains trees as reversed from an earlier upside-down orientation, and the author compares it with sky-tree traditions used for passage to the upper world.
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Oceanic Mythology PLATE XVII / MYTHS OF ORIGINS AND THE DELUGE 171 / MYTHS OF ORIGINS AND THE DELUGE 173 / MYTHS OF ORIGINS AND THE DELUGE 175; lines 8687-8794 confidence: medium

Creators make a man and woman from the Kumpong tree, forget the pattern, and later produce inferior creatures identified as ancestors of orangutans and monkeys.

Humans or human ancestors are made from the Kumpong tree, reeds, grass, or the fruits and buds of a tree grown from an early being’s heart.
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Oceanic Mythology PLATE XVII / MYTHS OF ORIGINS AND THE DELUGE 171 / MYTHS OF ORIGINS AND THE DELUGE 173 / MYTHS OF ORIGINS AND THE DELUGE 175; lines 8687-8794 confidence: medium

Some Kayan say bark pieces cast on the ground become swine, fowl, and dogs; others say birds, beasts, and fish derive from leaves and twigs of a wonder-tree.

Kayan accounts derive domestic animals or birds, beasts, and fish from bark, leaves, and twigs, including parts of a wonder-tree.
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celtic

Gods and Fighting Men CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS; lines 12054-12155 confidence: medium

The Men of Dea bring crimson nuts, apples, and sweet-smelling rowan berries from the Land of Promise; a fallen berry grows into a tree whose berries prevent sickness, exhilarate, rejuvenate the aged, and beautify young girls.

The quicken-tree grows from a berry from the Land of Promise or Land of the Ever-Living Ones, is called a Druid tree, and bears berries that prevent disease and renew youth or beauty.
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Gods and Fighting Men CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS; lines 12157-12248 confidence: medium

Oisin explains that the requested head is Diarmuid's and warns that it cannot be taken easily; he also says the berries are very hard to obtain and tells of the tree and the Surly One of Lochlann appointed by the Tuatha de Danaan to watch it.

The quicken-tree springs from a berry lost by the Tuatha de Danaan, is guarded by the Surly One of Lochlann, and its berries are forbidden to Diarmuid.
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Popular Tales of the West Highlands, Volume 1 INTRODUCTION. / INTRODUCTION. / INTRODUCTION. / INTRODUCTION. 1XXV; lines 3033-3181 confidence: medium

German examples include a golden apple prize in The Man of Iron, Snow White's poisoned magic apple, curative rosy-cheeked apples in The Old Griffin, a golden-apple tree question, The White Snake's golden apple from the tree of life, and Wolf's Wonderful Hares with a unique golden-apple tree.

The White Snake example says ravens bring a golden apple from the tree of life at the end of the world, and another cited story has a golden apple from a tree of which there is only one in the whole world.
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Popular Tales of the West Highlands, Volume 2 MAO IAIN DIREACH, 369 / MAC IAIN DIREACH. 371 / MAC IAIN DIKEACH. 373 / MAC IAIN DIREACH, 375; lines 11254-11390 confidence: low

The editor links the magic well, oak tree, bird, and Sun Goddess to Druidical worship, Celtic bird-guidance, and sun worship, while also mentioning Fionn, the sword of light, and big women as Highland elements.

The editor explicitly groups the magic well, oak tree, bird, and Sun Goddess as elements having to do with Druidical worship.
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The Mythology of the British Islands CHAPTER I / CHAPTER II / CHAPTER III / CHAPTER IV; lines 1083-1178 confidence: medium

The passage identifies Druids as priests of the Celts and derives their name from a root meaning tree, especially oak, which many scholars take as evidence of special veneration for the oak.

The passage links Druids with a tree or oak root, says the oak was specially venerated according to many scholars, and describes mistletoe on oak as a ritual herb of power.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 13255-13383 confidence: low

“Apples, of the Garden of the Hesperides ... in the Celtic Elysium”

The passage lists apples in Celtic Elysium and the Apple-tree of Ailenn.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 14644-14793 confidence: low

The index lists “Quicken-tree, the magic” and “Rowan-tree.”

The index lists the magic quicken-tree and the rowan-tree.
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The Mythology of the British Islands THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES / CHAPTER XIV; lines 6272-6347 confidence: medium

Manannán son of Lêr decoys Cormac into fairyland and gives him a silver branch with golden apples whose music relieves suffering and induces sleep; the branch returns to the gods at Cormac's death.

Manannán brings Cormac into fairyland and gives him a silver branch with golden apples whose music relieves pain and induces sleep; it later returns to the gods.
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kikuyu

With a Prehistoric People: The Akikuyu of British East Africa CEREMONIAL DRINKING FEAST 235 / SNAKE WORSHIP / CONCEPTION OF THE SOUL / SPIRITS 241; lines 15700-15779 confidence: medium

N'goma reside in the sacred Mu-gti-mu tree, often at a ford; before crossing, grass is placed in the tree and food and drink are thrown on the ground; leaves are placed in an elephant skull when passing it.

N'goma reside in the sacred Mu-gti-mu tree, often at a ford, where grass, food, and drink are offered before crossing.
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With a Prehistoric People: The Akikuyu of British East Africa CONCEPTION OF THE DEITY / RELIGION 227 / PRELIMINARY PRAYER 231 / SACRIFICIAL FEAST 233; lines 15391-15471 confidence: high

Groups sit under separate trees; two Kiama partake, Moran'ja drink n'johi but no meat, and Munge prepares fat and meat at the tree before placing meat there as an offering to God.

Offerings of meat and fat are repeatedly made at the tree, poured over or placed beneath it, and addressed to God; the reported account also locates divine descent at the sacred tree.
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With a Prehistoric People: The Akikuyu of British East Africa CONCEPTION OF THE DEITY / RELIGION 227 / PRELIMINARY PRAYER 231 / SACRIFICIAL FEAST 233; lines 15391-15471 confidence: medium

In the reported account, N'gai sees the fire in his grove and the sheep's preparation, descends from heaven into his tree, swings down to eat the food, climbs back into the tree, and may be heard moving among the branches.

In the reported account, N'gai descends from heaven into his tree, swings down to eat the food offering, and climbs back into the branches.
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With a Prehistoric People: The Akikuyu of British East Africa DANCING PRIOR TO INITIATION 155 / PLATE CV / PL. CIX / PRELIMINARY DANCING 157; lines 11977-12056 confidence: low

The Great Dance begins about noon and is held on a site that 'must be in proximity to a sacred tree.'

The Great Dance must be held at a site in proximity to a sacred tree.
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With a Prehistoric People: The Akikuyu of British East Africa GLOSSARY / KU-O-GO'-SA . / GLOSSARY / MIT-KU'-HA .; lines 22096-22235 confidence: medium

“The sacred tree of Kikuyu.”

The glossary explicitly identifies one tree as the sacred tree of Kikuyu.
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With a Prehistoric People: The Akikuyu of British East Africa INDEX / INDEX / INDEX / INDEX; lines 24563-24772 confidence: medium

"Transmigration of souls, belief in, 241" and "Tree, as abode of soul, 242."

Index entries connect the tree with the soul, sacredness, the home of God, initiation, and sacrifice.
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With a Prehistoric People: The Akikuyu of British East Africa PLATE CV / PL. CIX / PRELIMINARY DANCING 157 / THE GREAT DANCE 159; lines 12059-12140 confidence: medium

“The centre of the ceremony then becomes a special tree”; boys hurl staves over it, and in one observation beat its trunk before being dragged away by an older man.

The ceremony’s center becomes a special tree; boys act at the tree, men gather its leaves and bark, and leaves and string made from these materials are treated as integral to the rite.
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With a Prehistoric People: The Akikuyu of British East Africa RELIGION 227 / PRELIMINARY PRAYER 231 / SACRIFICIAL FEAST 233 / CEREMONIAL DRINKING FEAST 235; lines 15474-15543 confidence: medium

The old man prays to N'gai, places his ear against the tree-trunk, and N'gai is said to reply from the branches through the trunk to his ear.

The divine reply is described as coming from high in the branches and being conducted through the tree-trunk to the officiant's ear.
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slavic

Fairy Tales of the Slav Peasants and Herdsmen THE SLUGGARD / THE SLUGGARD / KINKACH MARTINKO / KINKACH MARTINKO; lines 6871-6995 confidence: medium

The son weeps, crosses himself, goes toward the forest, reaches the dead stump, approaches the mother oak, and petitions the oak in Heaven's name.

The mother oak speaks to the son, drops a tablecloth into his hands, and teaches him how to obtain benefits from it.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15062-15196 confidence: medium

At the flower-garden, the witch says it would be seven times more beautiful if the children brought the world-sounding tree from an enchanted palace. The boy becomes restless, bids his sister farewell with tears, and departs for the tree.

The witch and third guard both locate the world-sounding tree in an enchanted palace or garden, and Yanoshka journeys to obtain it.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15198-15314 confidence: medium

The boy uses the golden rod to open an enchanted castle, passes maidens offering music, dance, food, and drink, circles the world-beautifully sounding tree three times at the garden center, and escapes as the door catches his boot heel.

The world-beautifully sounding tree stands in the middle of the flowery garden and draws people from seven worlds.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore CHAPTER VI. / LEGENDS. / FOOTNOTES: / INDEX.; lines 15988-16303 confidence: medium

"Ad, or Hades"; "Hell, story of the Fiddler in"; "upper-world ideas"; "the heaven-tree myth"; "lower-world ideas".

The index lists a heaven-tree myth together with upper-world ideas and lower-world ideas elsewhere in the same mythology index.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 12673-12761 confidence: high

The commentator says the Beanstalk myth is found among many peoples in distant regions, notes American and Malayo-Polynesian heaven-tree versions, and says European and Russian forms are often fragmentary introductions to other stories.

Several variants describe a bean or pea growing from the ground or cottage up to heaven and becoming climbable by a human figure.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 12763-12889 confidence: medium

An acorn under the floor grows into an oak to the skies; the old man climbs to heaven and brings back a hand-mill and golden-combed cock; the mill grinds pies and pancakes.

Both heavenly variants involve a plant—the sky-reaching oak or pea-stalk—used to reach heaven or a heavenly cottage.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLVI.--THE TWO BROTHERS. / XLVII.--THE ORIGIN OF MAN. / XLVIII.--GOD'S COCK. / XLIX.--KURENT THE PRESERVER.; lines 8041-8068 confidence: low

Kurent hears Kranyatz lamenting and straightens and lengthens the vine until it becomes higher than the clouds.

The vine is lengthened until it becomes higher than the clouds and serves as the support by which Kranyatz survives the flood.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLVIII.--GOD'S COCK. / XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN. / LI.--THE HUNDRED-LEAVED ROSE.; lines 8174-8262 confidence: high

Kurent warns against further quarrel and describes his garden's hundred-leaved rose: its root reaches the earth's bottom and imprisons living fire, whose release would leave a dry desert.

The hundred-leaved rose reaches to the bottom of the earth and its roots imprison living fire, whose release would devastate the world.
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native american northwest coast

Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS / SOXGS; lines 11850-11974 confidence: medium

“I am the only great tree, I the chief”; the song also says tribes are younger brothers under the speaker, surround him like a fence, receive property first from him, and that he is their Eagle.

Qwaxila’s song says the chief is the only great tree, with others under him, and calls the potlatch-pole the only thick tree and root of the tribes.
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Haida Texts and Myths: Skidegate Dialect BIG-TAIL. / CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES / STORIES OF THE PITCH-PEOPLE; lines 14703-14811 confidence: medium

One child becomes a strong wild crab-apple tree; his sister sharpens her hands, encourages him, climbs him when one root remains, cuts down the feather, and a string of them falls.

A brother becomes a wild crab-apple tree, and his sister climbs him to reach and cut down the feather.
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Haida Texts and Myths: Skidegate Dialect WARS BETWEEN THE PEOPLES OF SKIDEGATE AND KLOO / WAR BETWEEN THE PEOPLE OF KLOO AND THE TSIMSHIAN / WAR BETWEEN THE PEOPLE OF KLOO AND THE BELLABELLA / NOTES; lines 20768-20915 confidence: medium

String-of-the-days or String-of-heaven is put in place along the pole that extends from Sacred-one-standing-and-moving’s breast to the firmament.

String-of-the-days or String-of-heaven is placed along a pole extending from Sacred-one-standing-and-moving’s breast to the firmament.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 12453-12542 confidence: medium

The prince sees a moving and waving live tree of odors in a plain, embraces it, and the tree's branches embrace, press, and squeeze him until he calls his men.

The prince encounters a living tree of odors whose branches embrace and squeeze him until helpers uproot it.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 12544-12637 confidence: medium

While Moon sits at the foot of a large white-pine tree, she hears a noise above, sees shining light, and Tsauda descends from the tree, asks what ails her, and offers to resuscitate her husband.

Tsauda descends from the top of a large white-pine tree, later instructs Moon to use pitch from that tree as medicine, and then flies to his supernatural home.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 14831-14929 confidence: medium

Gather On The Water, a young prince, is to join the Cannibals; his father calls the companies, who take him around the village, knock at houses, and announce that he has gone into the air or been taken by supernatural power to the mountains, deceiving common people.

The young man is said publicly to have gone upward or to a mountain supernatural home, and is actually sent up a ladder into a hut in a large tree from which he later descends or flies down to the village.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 16489-16581 confidence: low

Men in the fort see the battle on the beach; another group of warriors runs out and shoots the Haida with g-am wood arrows, which cannot be broken.

The g-am wood arrows cannot be broken, and Wi-n!e'ox identifies the tree as growing only far up the Skeena River among mountain people, prompting flight.
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native american plateau

Myths of the Modocs MYTHS OF THE MODOCS 7 / MYTHS OF THE MODOCS 9 / MYTHS OF THE MODOCS 11 / MYTHS OF THE MODOCS 13; lines 1120-1224 confidence: medium

Kumush tells Isis where the tree is; Isis removes his buckskin clothes, climbs to the eagle nest, and throws down the young eagles. The tree grows almost to the sky, and Kumush puts on Isis' clothes, takes the eagles, and leaves.

The tree grows almost to the sky while Isis is in it, and Kols ascends by flying around the tree to rescue him.
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Myths of the Modocs MYTHS OP THE MODOCS 29 / MYTHS OF THE MODOCS 31 / MYTHS OF THE MODOCS 33 / MYTHS OF THE MODOCS 35; lines 2277-2379 confidence: medium

At Tsiwisa spring, Isis remembers "the tree, with the eagle's nest on it, grow up to the sky," a place associated with Kumush, and the place makes him feel lonesome; he says he is going away.

Isis remembers that Kumush made a tree with an eagle's nest on it grow up to the sky.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 1138-1289 confidence: high

Coyote makes a tree, induces his son to climb it for an eagle nest at the top, and makes it grow until it reaches the sky; the passage says the Ponca tell a similar incident in which Ishtinike makes a tree and induces his friend to climb it.

Coyote makes a tree grow to the sky after inducing his son to climb it for an eagle nest; a Ponca version with Ishtinike and his friend is also noted.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 1292-1442 confidence: high

The passage mentions an identical story from Hare Indians and Chippewayan, then describes a Chilcotin story in which a boy ascends to the sky by a growing tree, reaches the sky, and travels over a prairie.

The passage explicitly describes a boy’s ascent to the sky by means of a growing tree.
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Traditions of the Thompson River Indians of British Columbia HIS MYTH THE MOON AND HIS YOUNGER SISTER. / ABSTRACTS, / ABSTRACTS. / I. THE COYOTE.; lines 7798-7897 confidence: high

Coyote's son marries Loon and Mallard Duck; Coyote covets them, makes dung into an eagle nest in a tree, induces his son to climb, and makes the tree grow to the sky.

Coyote makes a tree grow up to the sky, allowing his son to reach a sky region with houses and inhabitants.
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Traditions of the Thompson River Indians of British Columbia TEST TARGET (MT-3) / XXXVIII. THE BROTHERS. / SS ER ER / NOTES.; lines 6439-6559 confidence: medium

The word is glossed as raised or lifted; some say Coyote lifted his eyelids and the tree grew taller each time; NLi’ksEntEm is Coyote’s eldest son, and three worlds are described: this world, an upper world he visited, and a lower world of Ant people.

The notes connect a tree growing taller with Coyote lifting his eyelids, and separately identify NLi’ksEntEm as a visitor to the upper world.
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Traditions of the Thompson River Indians of British Columbia THE SUN AND HIS DAUGHTER . / INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD.; lines 1828-1932 confidence: high

Coyote turns his excrement into an eagle’s nest with eaglets, makes a straight smooth tree grow beneath it, and invites his son to climb for eagle feathers.

A smooth tree grows while the son climbs until it touches the sky, placing him in the upper world after Coyote’s deception.
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siberian

Aboriginal Siberia - A Study in Social Anthropology SOME CEREMONIES 293 / SOME CEREMONIES 295 / SOME CEREMONIES 297 / SOME CEREMONIES 200; lines 14946-15037 confidence: medium

A spot is chosen in a birch thicket; the kam erects a decorative yurta and plants a young birch with a flag and nine notches representing steps.

A young birch is planted in the ritual structure, crowned with a flag and cut with nine notches explicitly representing steps in a ceremony centered on a heavenly pilgrimage.
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Aboriginal Siberia - A Study in Social Anthropology SOME CEREMONIES 295 / SOME CEREMONIES 297 / SOME CEREMONIES 200 / SOME CEREMONIES 301; lines 15040-15147 confidence: medium

The tambourine sounds louder as the shaman staggers under many spirit-protectors collected in it; he circles the birch in the yurta, kneels at the door, and asks the porter-spirit for a guide.

A birch is placed in the yurta, circled by the shaman, fitted with steps, and used to mark ascent through heavenly zones.
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Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN 183 / THE SHAMAN 185 / THE SHAMAN 187 / THE SHAMAN 189; lines 9558-9665 confidence: high

Potanin’s note says the novice is carried on a felt carpet by four shamans to nine birches; at the elevation people say 'the shaman ascends'; the novice climbs and jumps along the birches and back, then begins shamanic work but without a drum until after the third year.

The novice is elevated or carried to a row of nine birches, leaps onto one, climbs it, and moves from birch-top to birch-top; the account glosses the elevation as the shaman ascending.
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Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN 181 / THE SHAMAN 183 / THE SHAMAN 185 / THE SHAMAN 187; lines 9459-9555 confidence: high

The stoutest rooted birch is planted in the yurta with its top through the smoke-hole; “This birch represents symbolically the porter-god who allows the shaman ingress into heaven” and points the way to the sky.

The principal birch passes from the yurta through the smoke-hole, represents the porter-god who grants ingress into heaven, points the way to the sky, and is connected by ribbons to the outside spirit-world path.
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Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN 181 / THE SHAMAN 183 / THE SHAMAN 185 / THE SHAMAN 187; lines 9459-9555 confidence: medium

The stoutest rooted birch is planted in the yurta with its top through the smoke-hole; “This birch represents symbolically the porter-god who allows the shaman ingress into heaven” and points the way to the sky.

Among the outdoor ritual trees is a stout birch which the novice has to climb, near the principal birch that points the way to the sky.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5794-5872 confidence: high

The herdsman questions the boy’s status as herd master, abandons the herd, flees across the tundra, climbs a large tree to the top, drops upward, and reaches the country of his own Sacrifice-receiving Being.

The herdsman climbs a large tree, drops upward rather than downward, and reaches the country of his Sacrifice-receiving Being.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5874-5938 confidence: high

As the ke'lE comes near, the man cuts off reindeer legs for it to eat, then kills the reindeer. While the ke'lE eats, the man reaches the tree from which he had ascended before and climbs to its top.

The man reaches the tree from which he had ascended before and climbs to its top; the pursuer also ascends within the tree, and the man later returns to the upper country.
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tibetan buddhist

Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1. / CHAPTER 11.; lines 1477-1568 confidence: medium

At Tsuling, a small hut under a huge pencil-cedar is called Lha-khang, or house of the gods/temple; it contains drums, and Om mani padme hum stones are below the sacred cedar.

A hut called Lha-khang stands under a huge sacred cedar, and Om mani padme hum stones are placed below the tree.
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Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1. / CHAPTER 11.; lines 1823-1905 confidence: medium

Below Lhari are ancient rock-carvings including ibex, svastika, a possible 'willow of the world' with six branches and six roots, and a possible sun-and-moon symbol.

A Lhari rock carving is described as the 'willow of the world' with six branches and six roots, one of the symbols of the pre-Buddhist religion of the people.
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The Buddhism of Tibet, or Lamaism CHARM AGAINST PLAGUES. / CHARM AGAINST DOG-BITE. / CHARM FOR KILLING ONE'S ENEMY. / CHARMS AGAINST ENEMIES. 407; lines 21496-21612 confidence: medium

Prayer-flags are tall flags with pious sentences, charms, and prayers around Lamaist settlements; the passage says they combine Indian, Chinese, and Tibetan symbolism and suggests they may be related to Asoka pillars and Trees of the Law.

Prayer-flags are described as tall inscribed ritual flags around settlements and are cautiously related by the passage to Asoka pillars and Trees of the Law.
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The Buddhism of Tibet, or Lamaism GENERAL SUMMARY. 75 / BUDDHIST THEORY OF THE UNIVERSE. / THE UNIVERSE OF THE LAMAS. / THE GODLINGS AND TITANS. 81; lines 4073-4126 confidence: medium

Mount Meru stands in the center of the cosmic system; half-way up is the great wishing tree, described as the prototype of the Christmas tree and as the object of contention between the gods and the Titans.

A great wishing tree is located on Mount Meru and is the object of contention between gods and Titans.
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The Buddhism of Tibet, or Lamaism LHASA CATHEDRAL. 303 / SHRINES, RELICS, AND PILGRIMS, / INDIAN SHRINES. 307 / P. 437.; lines 16144-16268 confidence: medium

Kusa grass is described as Hindu sacrificial grass, Buddhist-prized cushion material under the Bodhi tree, and an item used as a temple broom and altar decoration with peacock feathers in a holy-water vase.

Kusa grass is prized because it formed the Bodhisattva’s cushion under the Bodhi tree and is used in Lamaic temple and altar contexts.
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The Buddhism of Tibet, or Lamaism THE CATHEDRAL OF LHASA. / LHASA CATHEDRAL. 301 / LHASA CATHEDRAL. 303 / SHRINES, RELICS, AND PILGRIMS,; lines 15975-16048 confidence: high

The Tree of Wisdom at Buddh-Gaya is called the holiest site for Lamas and Buddhists, compared to Mecca, identified as the place where Sakya Muni attained Buddhahood, and believed to be the hub of the world.

The Tree of Wisdom at Buddh-Gaya is the holiest site, the place of Sakya Muni's Buddhahood, a focus of offerings, and is described as the hub of the world.
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The Buddhism of Tibet, or Lamaism THE UNIVERSE OF THE BUDDHISTS. / THE HEAVENS OF THE GODS. 83 / THE HEAVENS OF BRAHMA, 85 / THE HEAVENS OF INDRA (JUPITER). 87; lines 4384-4491 confidence: high

The gods war with Titans who try to seize fruit from the Vovi-dw sa-tol / Parijata tree; its branches are in heaven and roots in the Titans’ country, and a Jambuti climber encircles it; the war-god directs the divine army.

The great tree has branches in heaven and roots in the Titans’ country, and its fruit becomes the focus of conflict.
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mesopotamian

Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 333 / TABLET IV / THE GILGAMESH NARRATIVE 335 / TABLET V; lines 21009-21053 confidence: medium

The heroes are in the sacred forest, surrounding Humbaba's stronghold, and had apparently forced open its gate.

The passage calls the forest sacred, centers the scene on cedars, and identifies the cedar hill as the dwelling of gods and sanctuary of Ernini.
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Cuneiform Parallels to the Old Testament FIRST TABLET 4 / SECOND TABLET / THIRD TABLET / FOURTH TABLET; lines 6203-6239 confidence: low

The fragmentary Fourth Tablet shows the friends disputing; Engidu tries to make Gilgamesh abandon the expedition, but they set out and approach the cedar mountain where Ellil has set Khumbaba as warder.

Khumbaba is appointed to guard the cedars at the cedar mountain.
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Cuneiform Parallels to the Old Testament SECOND TABLET / THIRD TABLET / FOURTH TABLET / FIFTH TABLET; lines 6241-6257 confidence: medium

They view the cedar mountain, described as the home of the gods and sanctuary of Irnini.

The passage describes a cedar mountain as the home of the gods and the sanctuary of Irnini.
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Cuneiform Parallels to the Old Testament THE 8EVENTH TABLET / THE WORLD BY MARDUK / INCANTATION OF THE TOOTHACHE / III. THE MYTH OF ADAPA.1; lines 5206-5280 confidence: medium

The passage compares Adapa with Genesis 2-3, saying the food of life is in the same category as the tree of life; Adam loses immortality through desire and disobedience, whereas Adapa has wisdom already and loses immortality through obedience to Ea.

The passage explicitly says the Adapa food of life belongs to the same category as the Genesis tree of life.
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The Epic of Gilgamish R. CAMPBELL THOMPSON. / ADDENDA ET CORRIGENDA. / THE FOURTH TABLET. / THE ARRIVAL AT THE GATE OF THE FOREST.; lines 1328-1563 confidence: high

They see the Mount of the Cedar, described as the home of the Immortals and shrine of Irnini; the cedar rises against the mountain, and its shade is fair and delightful.

The Mount of the Cedar is explicitly called the home of the Immortals and shrine of Irnini, with cedar imagery emphasized against the mountain.
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The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 2432-2581 confidence: medium

Gilgamish beholds the Tree of the Gods; it bears ruby-like fruit, tendrils, azure foliage, and fruits desirable to the eye. The note says it is conceivable, but uncertain, that this is a Vine or Tree of Life connected with Siduri.

After the Road of the Sun, Gilgamish beholds the Tree of the Gods, described with jewel-like fruit, tendrils, azure foliage, and desirable fruits.
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persian

Persian Literature, Volume 1 BAHMAN / HMAI AND THE BIRTH OF DRB / DRB AND DR / SIKANDER; lines 13933-14037 confidence: medium

Sikander is told of two speaking trees, male by day and female by night; at the trees a priest interprets the sound as fourteen years left, and another answer foretells death at Kashan without seeing his family again.

Two gendered trees speak at different times and produce an interpreted prophecy about Sikander’s remaining lifespan, death-place, and failed return home.
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The Persian Literature, Volume 2, The Gulistan CHAPTER IV / CHAPTER V / XVIII. / CHAPTER VI; lines 3272-3384 confidence: medium

In Diarbekr, a rich old host says his only son was granted after many nights beseeching God at the foot of a pilgrimage tree where people supplicate for their wants.

The rich old man identifies a valley tree as a pilgrimage place where people supplicate, and says he prayed at its foot before God bestowed his only son.
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The Persian Literature, Volume 2, The Gulistan CHAPTER IV / CHAPTER V / XVIII. / CHAPTER VI; lines 3272-3384 confidence: medium

In Diarbekr, a rich old man says he prayed at the foot of a pilgrimage tree until God bestowed his only son; the son privately wishes to find the tree to pray for the father's death.

A tree in a valley is described as a place of pilgrimage where people supplicate, and the father attributes his son's birth to prayers made there.
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The Shahnama of Firdausi, Vol. I ARGUMENT / HIS REIGN WAS NINE YEARS / ARGUMENT / GARSHASP 373; lines 17649-17733 confidence: medium

Zal praises Rustam as a "glorious shoot" from his root, whose head will reach the sky, and as a "straight-stemmed Cypress" fit for greatness.

Zal describes Rustam as a shoot from his root whose head will reach the sky and as a straight-stemmed cypress fit for greatness.
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The Shahnama of Firdausi, Vol. I FA RID UN 199 / FARIDIJN 205 / FAR1DUN 219 / ARGUMENT; lines 11065-11158 confidence: high

The note says the Simurgh was the first created bird, nested on the tree of wild vegetable life in the wide ocean near the tree of immortality, and shook the tree to scatter seeds; Chamrosh, nesting on Mount Alburz, protected Iran and mingled seeds with rains rescued by Tishtar from demons.

The Simurgh shakes a tree where all seeds collect; Chamrosh gathers them and mingles them with rains for vegetation.
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The Shahnama of Firdausi, Vol. II KAI KATJS 317 / VOL. II. X. / KA1 KAUS 325 / KA1 KAVS 327; lines 16755-16819 confidence: medium

Brambles turn to box and grass to cypresses; beasts and folk rejoice and find solace for Siyawush's death; an evergreen rises from blood-soaked dust, bears his likeness on its leaves, smells of musk, flourishes year-round, and serves as a prayer-place.

The passage says an evergreen rises from dust that drank Siyawush's blood, bears his likeness on its leaves, gives perfume, flourishes in all seasons, and becomes a prayer-place.
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shinto

Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ES 308 / L400: / II. 42. / IT. 44.; lines 6236-6382 confidence: medium

The sea-monster tells the Heavenly Grandchild to mount the one-fathom sea-monster, enter the sea, find the Little-shore of delight, reach the King’s palace, and climb the branching cassia-tree over the well at the palace gate.

The route instructions direct the traveler to a branching cassia-tree above the well at the palace gate, where he is later discovered through his reflection in the water.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3028-3149 confidence: medium

“dug up a five-hundred branched True Sakaki tree of the Heavenly Mt. Kagu.”

A five-hundred-branched Sakaki tree from Heavenly Mt. Kagu is fitted with jewels and a mirror; the note identifies Sakaki as the sacred tree of Shinto.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3295-3429 confidence: medium

In the second account, Ama no Koyane uproots a true Sakaki tree from Heavenly Mount Kagu and hangs a mirror on the upper branches, curved jewels on the middle branches, and tree-fibre on the lower branches; Futo-dama takes these things and recites a liturgy of praise.

A true Sakaki tree from Heavenly Mount Kagu bears a mirror, curved jewels, and tree-fibre during the rite before the cave.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5664-5783 confidence: medium

Hoho-demi arrives at a pleasant strand and the Sea-God's palace, described with battlements, turrets, towers, a gate, a well, and a many-branched cassia-tree over the well.

The palace entrance is marked by a well and a many-branched tree, and a note explicitly says such a castle-gate, tree, and well are stock properties in several old-world stories.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 VII. 6, / KEIKO. 193 / K EIKO. 197 / KEIKO, 199; lines 11572-11626 confidence: medium

The Emperor arrives at Mike in the further Land of Tsukushi and dwells at Takata; a fallen tree 970 rods long is used by the hundred functionaries as a crossing and is sung of as an august tree pole-bridge.

The passage describes an enormous Kunugi tree, gives it extraordinary spatial reach, has people commemorate it in song as a bridge, and has the Emperor call it a divine tree when naming the country Mike.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 KIMMEL. 71 / A.D. 1554. / XIX. 45. / XIX. 47.; lines 4234-4342 confidence: medium

The note says this may refer to Tan-kun: “a divine man” who “descended under a sandal tree,” was established as lord, then entered Mount Asatal and became a God.

The footnote summarizes the Tan-kun legend: a divine man descends under a sandal tree, is made lord, and later enters a mountain and becomes a god.
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african bantu

The Ila-Speaking Peoples of Northern Rhodesia, Vol. II CH. XXII / THE DIVINITIES / OFFERINGS UPON A GRAVE. / SHIMUNENGA'S GROVE AT MALA.; lines 7399-7503 confidence: medium

Attempts to get a chief to enter the grove fail; no path enters it, and only the priest enters once a year, cutting his way in.

The grove and Nakatunda are demigod-associated communal centers where access, offerings, and major communal decisions are regulated.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II CH. XXII / THE DIVINITIES / OFFERINGS UPON A GRAVE. / SHIMUNENGA'S GROVE AT MALA.; lines 7506-7597 confidence: medium

For a killed lion, the skin would be taken by the chief and the priest would deposit the head in a tree of the grove as recognition and thanksgiving for the demigod's assistance.

Shimunenga's grove is the site of conversation and offerings, and the lion head is deposited in a tree of the grove.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II OFFERINGS UPON A GRAVE. / SHIMUNENGA'S GROVE AT MALA. / CHAPTER XXIII / THE SUPREME BEING I LEZA; lines 7881-7999 confidence: medium

The woman cuts immense tall trees, joins them, and plants a structure to reach heaven. It collapses twice when the lower parts rot; she falls without being killed or breaking a bone.

The woman cuts and joins tall trees into a structure intended to reach heaven, but the structure collapses twice.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II THE DIVINITIES / CH. XXII / THE DIVINITIES / THE GREAT GATEWAY WITH SMALL SACRED ENCLOSURE AT EACH SIDE.; lines 6903-6914 confidence: medium

A beam, or sometimes a quick-growing Isole tree, is used; the passage says it has a close relationship with the divinities and localizes their presence in the village.

The passage links a beam or Isole tree at the Iwanga with the localized presence of divinities in the village.
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The Life of a South African Tribe, Vol. I (The Social Life) C. MARRIAGE RULES / CHAPTER II / THE LIFE OF THE VILLAGE, / A. THE THONGA VILLAGE; lines 10996-11100 confidence: medium

The tree is “the mystical stem of the village”; clothing may be offered to gods on it, and a broken pot may be the gandjelo, the village altar.

The village tree is called the mystical stem of the village, is said to have ritual significance, and is distinguished from ordinary shade-trees.
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celtic welsh

The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 446-525 confidence: medium

The black man directs the narrator to a path up a wooded steep to an open valley, where there is a tall green tree, a fountain beneath it, a marble slab by the fountain, and a silver bowl attached by a silver chain.

The instructed act of pouring water from the fountain bowl onto the slab brings thunder, hail, leaf-stripping, then fair weather and birdsong around the tree.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 527-624 confidence: medium

Kynon reaches the summit, finds the tree, fountain, marble slab, and chained silver bowl, then pours water on the slab; thunder and a lethal hail shower follow.

The fountain lies beneath a tree; after the destructive storm strips the tree, birds alight on it and sing exceptionally beautiful music.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 799-896 confidence: medium

Arthur’s party reaches the black man, wooded steep, valley, green tree, fountain, bowl, and slab; Kai asks to throw water on the slab and receive the first adventure.

After the water-triggered storm, the green tree is leafless, birds descend on it, and their song is described as sweeter than any strain heard before.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2073-2161 confidence: medium

Beside the river stands a tall tree, half in flames from root to top and half green and in full leaf; nearby sits a royal-looking youth with two leashed greyhounds, and hounds raise deer in the opposite wood.

A tree beside the river is described as half burning from root to top and half green and fully leafed.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7955-8056 confidence: low

The sow feeds under a tree on putrid flesh and vermin; Gwydion looks up and sees an eagle at the top of the tree shedding that matter.

The eagle thought to be Llew is located at the top of a tree, addressed as an oak in Gwydion's song.
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fijian

Tales from Old Fiji APPENDIX 165 / APPENDIX 167 / APPENDIX 169 / INDEX; lines 8371-8493 confidence: medium

“Akoulea, the tree of speech.”

The index identifies Akoulea as the tree of speech and links the banyan-tree with the worship of Dengei.
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Tales from Old Fiji FIRST GOT PIGS 43 / FIRST GOT PIGS 45 / ARE LORDS OF NAIAU 51 / ARE LORDS OF NAIAU 53; lines 3878-3950 confidence: medium

The boy defeats his father's enemies five times; they bring peace-offerings to the Sky-King, whose rule extends over all the sky; the lad grows tall, and the passage recalls his climb up the ironwood tree and killing of a big sky-man.

The passage recalls that he climbed the ironwood tree and later says the tree was swept away by flood, so he could not descend by it.
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Tales from Old Fiji INDEX / INDEX / INDEX / INDEX; lines 8800-8948 confidence: medium

A “Stick, of ironwood planted by the Sky-Child” grew “up to heaven in a single night,” so that he could “reach heaven by climbing it.”

The Sky-Child plants an ironwood stick that grows to heaven in a single night and climbs it to reach heaven.
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Tales from Old Fiji SAMOAN GIRL DRESSED FOR THE CLUB DANCE. / FIRST GOT PIGS 43 / FIRST GOT PIGS 45 / ARE LORDS OF NAIAU 51; lines 3801-3875 confidence: high

After the lad plants the stick and sleeps, it grows by morning into a mighty tree with its head in the clouds, reaching up to the sky.

A planted ironwood stick grows into a vast tree reaching the sky, and the lad climbs it to reach the Sky-King.
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Tales from Old Fiji THE BEGINNING OF DEATH / I40 THE BEGINNING OF DEATH / THE FISHING OF MAUI / THE BEGINNING OF DEATH 141; lines 7164-7241 confidence: medium

Before Maui's sons can respond, the Tree of Speech rustles as though wind passed through its branches, and the gods fall silent because they know it is about to speak.

The Tree of Speech rustles, speaks, and warns the gods not to undertake the journey.
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hopi

The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 12902-12970 confidence: high

After announcing departure in four days, chiefs plant pine and sing it upward, try another pine, then plant a reed that grows through the opening; a sun-flower is also planted but its disk protrudes downward before reaching the opening.

Pines, a looqo tree, and especially reeds are used or attempted as supports reaching from below to the upper opening.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13144-13220 confidence: high

Under-world people become contentious and kill a chief's son; the chief sends M6tsni, who finds an opening; pine and reed are planted, Horn people climb first, and Mocking-bird distributes languages.

The people leave the under-world by means of an opening reached by a planted pine and reed, with climbers ascending the reed.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1039-1137 confidence: medium

The chief plants an Itoqo, a pine or fir, but it does not reach upward; a reed planted beside it reaches up, and the bird is told to go up.

A pine or fir and a reed are planted as upward connectors; the bird ascends around them and passes through an opening above.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 2092-2180 confidence: medium

The Village Chief and Crier Chief plant a pine that grows quickly but does not reach the opening; they then plant a reed that grows quickly and reaches through it.

A pine and then a reed are planted to reach an opening between the underworld and the outside; the reed functions as a ladder.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 778-873 confidence: medium

The chiefs plant a pine-tree, another pine, a reed, and a sunflower, singing around them so they grow quickly; some reach or support the opening better than others.

A pine-tree and reed reach or support the route to the opening, and they are held steady while the people climb up.
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jewish christian

Genesis Footnotes / Chapter 2 / Footnotes / Chapter 3; lines 200-254 confidence: medium

Yahweh God says the man has become like one of us, knowing good and evil, and raises the concern that he might take from the tree of life, eat, and live forever.

Yahweh God speaks of preventing the man from taking from the tree of life and living forever, and cherubim with a flaming sword guard the way to the tree of life.
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Genesis Genesis / Chapter 1 / Footnotes / Chapter 2; lines 143-198 confidence: medium

Yahweh God plants a garden in Eden, places the man there, and makes trees grow, including the tree of life in the middle and the tree of the knowledge of good and evil.

The garden contains the tree of life in its middle, along with other trees made by Yahweh God.
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Genesis Genesis 28:10-17 confidence: medium

He dreamed and saw a stairway set upon the earth, and its top reached to heaven.

Candidate motif from literal passage evidence.
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Genesis Genesis 3:1-7 confidence: medium

Now the serpent was more subtle than any animal of the field... She took some of its fruit, and ate.

Candidate motif from literal passage evidence.
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Numbers Numbers 21:4-9 confidence: low

Make a venomous snake, and set it on a pole... when he looked at the serpent of bronze, he lived.

The bronze serpent is raised on a pole.
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jewish pseudepigrapha

The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1644-1757 confidence: medium

Enoch sees seven magnificent mountains with ravines; the seventh is central, tallest, throne-like, encircled by fragrant trees, and includes a unique non-withering fragrant tree with date-like fruit.

The unique fragrant tree does not wither, cannot be touched by mortals until the great judgement, and is then given to the righteous and elect for food, joy, long life, and freedom from calamity.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1759-1886 confidence: high

The narrator comes to the Garden of Righteousness, sees large, beautiful, glorious, fragrant trees, and the tree of wisdom or knowledge; the tree is described by height, leaves, fruit, beauty, and far-reaching fragrance.

The Garden of Righteousness contains the tree of wisdom or knowledge; Raphael says earlier parents ate from it, gained wisdom, had opened eyes, knew nakedness, and were driven out.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 539-620 confidence: medium

Angels show Enoch seven magnificent mountains, one bearing the throne of God; he also sees the Tree of Life for the holy and righteous after Judgement, then Jerusalem as the blessed place at the earth’s center and an accursed valley.

The Tree of Life is to be given to the holy and righteous after the great Judgement, and the Garden of Righteousness and Tree of Wisdom are named later in the résumé.
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The Book of Jubilees, or, The Little Genesis CHAPTER XI. 1-10 87 / CHAPTER XII. 3-14 93 / CHAPTER XII. 15-25 95 / CHAPTERS XII. 26-XIII. 3 97; lines 12435-12568 confidence: low

Abram journeys from Haran, taking Sarai his wife and Lot son of his brother Haran to Canaan; he comes to Asshurt, proceeds to Shechem, and dwells near a lofty oak.

Abram’s land is described through a lofty oak, mountain setting, abundant trees and vines, and water on the mountains.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXIX. 8-16 177 / CHAPTER XXX. 5-14 181 / CHAPTER XXX. 15-23 183 / CHAPTERS XXX. 24-XXXI. 8 185; lines 19501-19663 confidence: medium

The note says some Testaments traditions have a Messiah from Levi as eternal High Priest and civil ruler; during his reign sin ends, Paradise opens, saints eat the tree of life, and an eternal Messianic kingdom on earth appears, with Ethiopic Enoch parallels cited.

The commentary describes the gates of Paradise opening and saints eating from the tree of life in an earthly Messianic kingdom.
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andamanese

On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 6465-6586 confidence: medium

Earthquakes are attributed to male ancestral spirits shaking the palm-tree supporting the earth in hope of destroying the cane bridge between this world and heaven; female spirits try to restrain them, and the timing is linked to rainy and dry seasons.

The earth is said to rest on a palm-tree, and a cane bridge between this world and heaven maintains this world in place.
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On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 6816-6939 confidence: medium

The world except the sea is flat and rests on an immense palm tree, bd'rata-, in an under-earth jungle called Hades; this gloomy place is partly lit by sun and moon, and departed spirits are sent there by Puluga- to await Resurrection.

The flat world is said to rest on an immense palm tree, bd'rata-, standing in the midst of an under-earth jungle.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 6413-6502 confidence: medium

Mr Man’s Aka-Bea account: the flat world, excluding the sea, rests on an immense palm-tree called barata in an under-earth jungle, čaitan, a gloomy partially lit place where Puluga sends departed spirits to await the Resurrection.

The Aka-Bea account describes the flat world resting on an immense palm-tree called barata standing in the under-earth jungle.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER V / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: CEREMONIAL / CHAPTER VI / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: MYTHS AND LEGENDS; lines 11318-11403 confidence: medium

Legends state that ancestors save themselves by climbing trees; the flood drives inhabitants to tree-tops, birds remain there, human beings descend, and the author interprets fish and turtle as beings who failed to reach the upper world.

The top of the forest is treated as a world above human life, entered only by difficult climbing.
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ganda

The Baganda: An Account of Their Native Customs and Beliefs INDEX / INDEX / INDEX / INDEX; lines 31917-32088 confidence: low

"performed before eating grasshoppers" and "performed before felling trees."

The index lists a ceremony before felling trees and a ceremony to make plantain trees grow.
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The Baganda: An Account of Their Native Customs and Beliefs IX RELIGION 317 / IX RELIGION 319 / IX RELIGION 321 / IX RELIGION; lines 17005-17084 confidence: medium

At a king's coronation, he sends to his paternal grandmother's clan for a new fetich, Nantaba; the relatives prepare a gourd and select a special lusambya tree.

A special tree is selected as the center of the ceremony, receives offerings through its spirit, is felled ritually, and provides the leaves, gourd rite context, and stick for royal sacra.
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The Baganda: An Account of Their Native Customs and Beliefs IX RELIGION 327 / THE BAGANDA / CHAP, / IX RELIGION 331; lines 17345-17416 confidence: medium

At most sacrificial places there is a sacred tree where clothing of certain victims is hung for their ghosts; prisoners whose clothing is taken there are the first killed.

A sacred tree at sacrificial places holds victims' clothing, said to be placed there for their ghosts.
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The Baganda: An Account of Their Native Customs and Beliefs XII THE KEEPING OF COWS, ETC. 425 / CHAPTER XIII / AGRICULTURE AND FOOD / CH. XIII AGRICULTURE AND FOOD 427; lines 21312-21403 confidence: medium

A man first goes to the family god to ask whether the chosen place is suitable and to obtain blessing; the god sends a tree or two barkcloth-tree branches planted near the site, one for Mukasa and one for Kaumpuli.

Deity-associated trees are planted at a house site, and Kintu's sacred plantain-tree or root on Magonga hill is treated as the source from which other plantain-trees grew.
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japanese

Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2632-2740 confidence: medium

The Second Knight is asked to go to the Mountain of Horai in the Eastern Sea and bring a branch from a summit tree with silver roots, a gold trunk, and white jewel fruit.

One task requires obtaining a branch from a wonderful tree on the summit of the Mountain of Horai; the tree has silver roots, a gold trunk, and jewel fruit.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2742-2841 confidence: medium

The Second Knight hides his love motive from his parents, announces a quest for a branch from the gold and silver tree on Mount Horai, sends servants back, reaches the seashore, has an inaccessible house built, and works with six jewelers to fabricate the branch; Mount Horai is said by others to belong to fable.

The desired object is a branch from the gold and silver tree on Mount Horai; the fabricated story places a golden tree with silver roots on the mountain summit.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2742-2841 confidence: medium

The Second Knight claims to be setting out for Mount Horai to get a branch of the gold and silver tree, sends his servants back, hides in a specially built inaccessible house with six jewelers, and has them make such a branch; people say Mount Horai belongs to fable, not fact.

The Second Knight’s tale describes Mount Horai as an island with a high mountain, a summit, and a golden tree with silver roots, while the narrator notes that Mount Horai is regarded as fable rather than fact.
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Japanese Fairy Tales THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER / THE STORY OF THE OLD MAN WHO MADE WITHERED TREES TO FLOWER; lines 4627-4745 confidence: medium

Shiro does not return; the wicked neighbor says he killed Shiro, and Shiro’s master learns the dog was buried under a yenoki tree.

A tree associated with Shiro’s burial becomes a mortar that yields food; its burned remains become ashes that make trees bloom.
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native american california

Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 1687-1829 confidence: medium

Before the fire, Olelbis asks two old women to make a sweat-house foundation; they tell him to bring a rooted young white oak from the south for the central pillar.

Olelbis builds a sweat-house using rooted oak trees, including a central pillar and trees gathered from several directions.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 1831-1986 confidence: medium

Olelbis sets six oak trees into the house, including a great white oak in the middle as the central pillar; the trees slope so tops and roots are opposite, and acorns fall on opposite sides.

The house is built around a central oak pillar, with the middle tree rising above the top and bearing acorns; the structure is placed on high and described as unique and everlasting.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 10247-10412 confidence: medium

Keriha demands that Hubit tell him or fly; Hubit moves his wings, flies near the ground, then opens his wings and flies around Keriha and around the tree while Keriha urges him on.

Hubit flies around the tree, returns to Bohem Tehil after directional attempts, and finally rises upward after circling the tree.
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Creation Myths of Primitive America PERSONAGES / TULCHUHERRIS / TULCHUHERRIS / PERSONAGES; lines 7501-7652 confidence: medium

Tulchuherris climbs near the top; Sas bends the great pine almost to the earth, but Tulchuherris jumps away behind him and the tree springs into the sky with a roar.

The great pine is bent to the earth and springs toward the sky, first in Sas's attempted killing of Tulchuherris and then in Tulchuherris's splitting of Sas high in the sky.
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native american great lakes

Chippewa Music BUREAU OF AMEEICAN ETHNOLOGY / COMPARISON OF METRIC UNIT OF VOICE AND DRUM / CHIPPEWA MUSIC 11 / SONGS CONCERNING A BOY S FAST; lines 17769-17912 confidence: medium

Near the grandfather's door was a medicine pole; the boys danced around it while he sang. The pole had a hole below a deerskin banner, and a birchbark dish was placed at its foot.

The boys dance around a medicine pole, water flows from it, and the pole is said to correspond to a pole seen in a vision.
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Chippewa Music RHYTHM OF FIRST MEASURE / CHANGE OF TIME / RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OF VOICE AND DRUM; lines 21284-21371 confidence: medium

A young man blackens his face and goes away to fast; in a dream he sees thunderbirds and the tall tree on which they live.

The dream includes a tall tree where thunderbirds live, and the returned dreamer makes a pole from a tall straight tree and mounts the dream image on it.
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Chippewa Music II RHYTUM OF FIRST MEASURE / CHANGE OF TIME / RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OF VOICE AND DRUM; lines 18160-18271 confidence: low

Tall poles beside houses have cloth-covered frames like small flags; newer banners show red and blue figures, including sun, moon, stars, and birds; bundles of faded rags are tied high on many poles.

The dream contains thunderbirds living on a tall tree, and the pole bears bird and celestial imagery.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 8836-8997 confidence: medium

The water again roars while pursuing Wlsa‘ka. He runs up a mountain, climbs a pine at the top, sits at the very top, and the water comes close and stops.

Wlsa‘ka climbs a pine on a mountain top while the water comes close and stops below him.
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sikh

The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter II / Chapter III / Chapter IV / Chapter V; lines 6546-6723 confidence: medium

At Gorakhmata, Guru Nanak and Mardana see a pipal tree; the passage says it had withered from age but suddenly became green when the holy man sat beneath it.

A withered pipal tree at a religious site becomes green when the holy man sits beneath it, and the passage later says the Guru infused sap into it.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 19269-19509 confidence: medium

The Guru is described as the tree of contentment, with blossom as religion and fruit as divine knowledge; another tree is described as gold, with coral leaves, jewel and ruby blossoms, and gem fruit.

The Guru is called a tree of contentment with religion as blossom and divine knowledge as fruit, with pilgrimage places at the Guru’s feet.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 23973-24210 confidence: low

Those subject to the Guru avoid transmigration and Death's sword; one who leaves the branches of the world-tree and knows God as root has delight, and godly people avoid Death's punishment and the difficult road.

The passage contrasts the branches of the tree of the world with God as the essential root of all things.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 XXXVII / THE JAPJI / XXXVIII / SIKH. 1; lines 16321-16548 confidence: low

The Sam, Rig, Yajur, and Atharv Veds are summarized with different doctrines, including truth, God's name like the sun, sins departing through repetition, Kan Krishan and the tree of life, Allah, blue clothes, and Turks and Pathans; salvation is linked with love, devotion, and lowliness.

The Yajur summary says Kan Krishan brought the tree of life for a milkmaid.
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tongan

Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 1339-1432 confidence: high

A large casuarina on Toonangakava reaches the sky, and Tangaloa Eitumatupua comes down from the sky by the tree.

The casuarina reaches the sky; the god descends by it, and Ahoeitu later climbs it because his mother calls it the road to the sky.
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Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 1898-2047 confidence: high

A casuarina on Toonangakava reaches heaven; Tangaloa Eitumatupua, a chief from heaven, descends it, meets Ilaheva/Vaepopua looking for shellfish, sleeps with her, and names their male child Ahoeitu.

The casuarina on Toonangakava reaches heaven; Eitumatupua descends it, and Ahoeitu later climbs it to heaven.
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Tongan Myths and Tales KAE AND LONGOPOA105 / KOE FOLAU A KAE / THE VOYAGE OF KAE106 / THE EXPLANATION; lines 8094-8265 confidence: medium

The vessel reaches the horizon, shallow sea, floating pumice-stone sea, and slimy sea; the travelers drag it to a big pandanus tree at the edge of the world, where a sky hole opens and the vessel is lost with Loau and his friends while Kae and Longopoa cling to branches.

A big pandanus tree stands at the edge of the world, entangles the mast, and is located where the sky has a hole through which the vessel passes.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION; lines 529-622 confidence: high

In Taliai Tupou’s Naiau account, a dynastic founder climbs a casuarina tree to heaven and visits his father, the King of Heaven; the passage states the episode is very close to Tongan parallels and says the hero later conquers in Tonga and returns to the Sky-King.

The Fijian dynastic founder ascends to heaven by climbing a casuarina tree and visits his father, the King of Heaven.
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burmese

The Soul of a People ALL LIFE IS ONE / ALL LIFE IS ONE 279 / ALL LIFE IS ONE 281 / ALL LIFE IS ONE 283; lines 9431-9499 confidence: medium

The headman says the tree was never planted, came up by itself long ago, and a Nat came to live in it when it reached full size.

A self-sown great tree becomes the residence of a Nat, receives a Nat-house and offerings, and is treated as protected space.
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The Soul of a People ALL LIFE IS ONE 279 / ALL LIFE IS ONE 281 / ALL LIFE IS ONE 283 / ALL LIFE IS ONE 285; lines 9502-9568 confidence: medium

The passage refers to “guardian spirits of the trees” and says they flee before “cold materialism” and “brutality.”

The passage describes guardian spirits of trees and speculates that a Nat may still be caring for its tree while unseen.
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The Soul of a People FESTIVALS / FESTIVALS 167 / FESTIVALS 169 / I70 THE SOUL OF A PEOPLE; lines 5702-5734 confidence: low

Many trees stand around the pagoda platform; from a distance one sees the trees and the pagoda rising above them; the narrator asks whether trees have always been sacred and associated with religious fanes.

The passage emphasizes many trees around the pagoda platform and rhetorically identifies trees as sacred things associated with religious shrines.
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ethiopian christian

The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1492-1609 confidence: medium

The mother Rukh goes toward the Paradise of God in eastern Eden, finds a piece of wood below Paradise, carries it to Jerusalem, and hurls it on the pot.

The wood from below Paradise splits the pot and then splits stones for the Holy Temple; after construction it remains respected.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1612-1726 confidence: high

The Queen dismounts before the House of God, steps into courtyard water, touches submerged wood with a goat-like foot, and the foot becomes like a human foot; Solomon welcomes and honors her.

The Queen's goat-like foot touches the submerged wood in courtyard water, and the passage says the Might of God manifests and the foot becomes human-like.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1612-1726 confidence: high

The wood is made into a cross and Christ is crucified on it; the passage links Adam's fall through the fruit of the tree in Paradise with Adam's deliverance through the wood from the region of Paradise.

The passage contrasts Adam's fall through the fruit of the tree in Paradise with redemption through the piece of wood from the region of Paradise on which Christ is crucified.
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korean

Corea, the Hermit Nation RELIGION. / RELIGION. 327 / RELIGION. 329 / RELIGION. 83J; lines 12849-12931 confidence: medium

Korean Buddhist temples and monasteries are said to resemble those of China and Japan, often standing on hills, rising ground, or high mountains and surrounded by lofty trees that inspire awe and also block sparks from fires.

The temple setting is repeatedly tied to hills, high mountains, and venerable trees that inspire awe in worshippers.
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Corea, the Hermit Nation SHAMANISM AND MYTHICAL ZOOLOGY. 303 / SHAMANISM AND MYTHICAL ZOOLOGY. / CHAPTER XXXrV. / LEGENDS AND FOLK-LORE.; lines 11689-11765 confidence: medium

According to Korean tradition, when the land had neither prince nor chiefs, a Divine Being descended from heaven, dwelt at the foot of a sandal-wood tree on the Ever-White Mountains, and was made sovereign by the people, who called him Dan Kun and his realm Cho-sen.

The Divine Being descends from heaven and dwells at the foot of a sandal-wood tree on the Ever-White Mountains.
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Korean Folk Tales - Imps, Ghosts and Fairies WHO DECIDES, GOD OR THE KING? / THREE THINGS MASTERED / STRANGELY STRICKEN DEAD / THE MYSTERIOUS HOI TREE; lines 6444-6478 confidence: medium

At the gate the son-in-law looks back and sees the man walk under the Hoi tree and disappear; he learns that the archers were spirits and that the tall rescuer was also a spirit from the Hoi tree.

The tall rescuer is identified as a spirit who disappears under the Hoi tree and is said to have come from that tree.
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mongol

Sagas from the Far East TALE II. / THE GOLD-SPITTING PRINCE. / TALE III. / HOW THE SCHIMNU-KHAN WAS SLAIN.; lines 1610-1725 confidence: high

In the cave Massang finds three cherry-stones, plants them with a conditional wish, sleeps many years with the Schimnu corpse as a pillow, wakes to three cherry-trees reaching the top, and climbs out.

Three cherry-stones become cherry-trees reaching the top of the rock, and Massang climbs them to reach the earth.
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Sagas from the Far East TALE XIX. / TALE XX. / TALE XXI. / TALE XXII.; lines 10923-10988 confidence: high

Gambudvipa is explained as India’s native name, derived from a fabulous gambu-tree on sacred Meru; the cited description gives the tree immense size, four branches, four rivers, fruit that produces gold plants, and a suggested connection to the Tree of Life and four rivers of Paradise.

The gambu-tree grows on sacred Meru, has four great branches, gives rise to four rivers, and produces gold plants where its fruit falls.
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Sagas from the Far East THE FALSE FRIEND. / THE PRETENDED SON. / THE WISE PARROT. / FOOTNOTES; lines 11810-11933 confidence: high

Brahmans are said to have honoured the tree and made it a parable of the universe, with the stem symbolizing connection between the visible world and a divine invisible spirit.

The Brahman interpretation makes the tree a parable of the universe, with the stem connecting the visible world to an invisible divine spirit.
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african akan

Ashanti A BRONG ADAE CEREMONY / RELIGION: A BRONG ADAE / THE SACRED GROVE AT SANTEMANSO / THE SACRED GROVE AT SANTEMANSO; lines 9487-9578 confidence: medium

The Queen Mother sends back about twenty followers; the rest pass under the mma to a dark clearing beneath a fig tree where eight little pots stand, participants sit opposite one another, and two sheep are tied to trees.

The ceremony centers on a clearing beneath a fig tree where eight pots, sheep, and the nokwabo stone are arranged and ancestor recitation begins.
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Ashanti THE SACRED GROVE AT SANTEMANSO / THE SACRED GROVE AT SANTEMANSO / THE SACRED GROVE AT SANTEMANSO / THE SACRED GROVE AT SANTEMANSO; lines 9677-9773 confidence: medium

The fig tree is described as a famous sanctuary where one sentenced to death who escaped there would be safe; those present then thank Pensan, the Queen Mother’s husband.

The fig tree is explicitly described as a famous sanctuary, and threatened persons who catch hold of it may be spared and become servants of the grove.
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afro caribbean

Jamaica Anansi Stories PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY. / MODERN EUROPEAN STORIES.; lines 7845-7951 confidence: medium

At night the blinded youngest brother climbs a tree; after midnight two duppy stop under it and say the tree is a life-tree that could cure the eyes of a king blind from birth.

The duppy identify the tree as a life-tree and say it could cure the eyes of a king blind since birth.
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Jamaica Anansi Stories SONG AND DANCE. / PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY.; lines 5957-6060 confidence: medium

The boy goes to the cotton-tree and commands it to bear down and bear up. From the raised tree he sings that Ballinder Bull will be killed that day, and the bull hears him.

The boy commands the cotton-tree to lower and raise him while confronting Ballinder Bull from above.
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ainu

Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1719-1809 confidence: medium

The hunter discovers that he has become a serpent and that his cries have become hisses; he creeps back to the cavern entrance and sleeps at the foot of an extraordinarily large pine-tree.

The pine-tree stands at the entrance of the cavern leading home; its goddess advises the remedy, the hunter climbs it to recover human form, and he later honours it with divine symbols.
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Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1719-1809 confidence: high

He looks at his body, finds himself transformed into a serpent, and his cries and groans become serpent hisses.

The hunter becomes a serpent, is instructed by the pine-tree goddess to climb and fall from the tree, and regains human form while an opened serpent body remains.
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filipino

Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 1992-2141 confidence: low

When the man breaks off a branch, the shrub speaks in a strange language; frightened, he runs and emerges on the banks of the Abra River with the dead deer at his feet.

A tree in the cave bears agate-bead berries and speaks when a branch is broken; after people return to take it, an evil spirit has removed it.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 314-425 confidence: medium

Aponibolinayen and her sister-in-law gather siksiklat greens; the vine resists being plucked, winds around Aponibolinayen, and carries her upward.

A plant carries Aponibolinayen upward from the woods to the sky, where she is set down under a tree near golden-topped betel-nut trees.
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hermetic

Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20; lines 13271-13455 confidence: medium

Animal species have roots stretching from above below, while stationary species send branching greenery upward from one living root.

Life is described through roots running above-to-below or below-to-above, and the editorial note compares this with fire-tree and Ashvattha tree symbolism.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. 11. / PCEMANDRES, THE SHEPHERD OF MEN 51 / POEMANDRES, THE SHEPHERD OF MEN 53 / PCEMANDRES, THE SHEPHERD OF MEN 55; lines 2711-2796 confidence: low

A Christian lamp and gem are described as showing Christ as Good Shepherd after the Hermes type, with a lamb on his shoulder, planets above, Sun and Moon beside him, seven lambs around his feet, Noah's dove and ark, and Jonah swallowed by and released from a whale before resting under a gourd-tree.

Jonah is shown resting beneath a miraculous gourd-tree after being vomited onto land, and the author interprets this as rebirth and rest under one's own tree in Paradise.
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indigenous australian

Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1341-1440 confidence: medium

Each girl strikes a different pine tree with a combo; the trees rise from the ground and carry them upward. Wurrunnah calls without answer. The pine tops touch the sky, and the five Meamei call to the two girls and draw them into the sky.

The two pine trees grow upward from the ground, carry the two girls higher, and touch the sky, allowing the girls to climb into it.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1341-1440 confidence: high

The two Meamei strike separate pine trees with their combos. The trees rise, carrying them upward until their tops touch the sky. The five sisters in the sky call to them and draw them in to live there forever.

The pine trees rise from the ground after being struck, carry the two girls upward, and reach the sky, enabling the girls to join their sisters there.
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nahua maya inca

The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 5478-5579 confidence: medium

God B 'walks the waters, wields fiery torches, and seats himself on the cruciform tree of the four winds'; he is also described as planting maize, carrying tools, journeying, and being Kukulcan or Quetzalcoatl.

God B seats himself on the cruciform tree of the four winds, a tree image tied to directional winds.
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The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 5806-5918 confidence: medium

The Temple of the Cross altar slab shows an American-pattern cross or tree rooted in the head of Chicomecohuatl, the Earth-mother or a Maya equivalent; a priest and acolyte stand beside it performing a rite, and a sacred turkey or Emerald Fowl sits at the apex receiving maize-paste offerings, with inscriptions around the image.

The Temple of the Cross slab shows a cross or tree with roots springing from the head of Chicomecohuatl, the Earth-mother, or a Maya equivalent.
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navajo

Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2693-2785 confidence: medium

The waters appear high as mountains; the people flee to a hill, and Squirrels and Weasels plant several tree seeds, but the fast-growing trees branch or taper and cease growing upward.

Helpers plant fast-growing trees as possible refuge above rising flood waters, but the trees fail to grow high enough.
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Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2693-2785 confidence: medium

The son tells the people to face west and not watch; he plants thirty-two reeds with thirty-two joints in the sacred earth, and they become one large hollow reed with an eastern opening that closes after the people enter, just as flood waters arrive.

Thirty-two reeds join into one great hollow reed with an opening, and the people enter it as the flood arrives.
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zulu

Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE GIRL AND THE CANNIBALS. / APPENDIX. / THE HEAVEN-COUNTRY. / THE HEAVEN-COUNTRY.; lines 8562-8630 confidence: high

A tree reaches the sky; by it a male figure reaches the stars and finds a firm plain and a beaten road used by the sun.

Multiple examples involve reaching stars, heaven, the moon, the Pleiades, or the upper world by a tree, vine, rattans, fruit tree, or comparable plant-link.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE GIRL AND THE CANNIBALS. / THE GIRL AND THE CANNIBALS. / APPENDIX. / THE HEAVEN-COUNTRY.; lines 8535-8560 confidence: high

The passage gives the saying “Who can plait a rope for ascending that he may go to heaven?”, glosses it as an expression of impossibility, notes a Zulu legend of ascent to heaven by a tree, and says the Zulus think heaven is not far above earth.

The passage states that a Zulu legend involves ascent to heaven by a tree and compares this with tree tendrils in Polynesian mythology and Chakabech’s ascent by a tree.
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akan

West African Folk-Tales XXVII. THE LEOPARD AND THE RAM / XXVIII. WHY THE LEOPARD CAN ONLY CATCH PREY ON ITS LEFT SIDE / XXIX. QUARCOO BAH-BONI / XXX. KING CHAMELEON AND THE ANIMALS; lines 2547-2643 confidence: medium

Two miles away is a great stool under a very ancient tree believed to be the abode of some gods; the first animal to reach and sit on the stool will be king.

The deciding stool is placed under an ancient tree believed to be the abode of gods.
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amazonian

The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes WATERTON, CHARLES. / WESTERMARCK, EDWARD. / WOODROFFE, JOSEPH F. / INDEX; lines 13294-13503 confidence: low

“Witoto ... tree venerated by, 233”

The index notes a tree venerated by the Witoto.
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armenian

Armenian Legends and Poems A TRIAL OF ORTHODOXY / FOLK SONG / THE APPLE TREE / FOLK SONG; lines 440-459 confidence: low

“It sobbed and wept. Its leaves said murmuringly:”

The apple tree is treated as a speaking, weeping figure that laments its creation and fate.
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caucasian

Caucasian Folk-Tales BUKUTSCHICHAN JI / BUKUTSCHICHAN 73 / BALAI AND BOTI 77 / BALAI AND BOTI 79; lines 3884-3961 confidence: medium

He fastens his horse under “a tree whose branches lost themselves in heaven.”

The hero fastens his horse under a tree whose branches are described as losing themselves in heaven.
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christian apocrypha

The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete SIMILITUDE IV. / SIMILITUDE VI. / SIMILITUDE VII. / SIMILITUDE VIII.; lines 23750-23963 confidence: medium

A willow covers fields and mountains, people called by the Lord stand under it, an excellent angel cuts boughs with a hook and gives rods, and the tree remains whole while the shepherd tells the narrator not to wonder.

The willow covers fields, mountains, and all the earth, shelters the called people, yields rods distributed to them, and is explained as the law of God and the Son of God preached worldwide.
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fjort

Notes on the Folklore of the Fjort (French Congo) M. H. K. / NOTES ON THE FOLKLOKE OF THE FJOKT. / THE FOLKLORE OF THE FJORT. / THE FOLKLORE OF THE FJORT. 3; lines 1635-1707 confidence: medium

On sacred earth a hut or shimbec keeps the family fetish; a tree is planted, filled with medicines in holes, and covered with looking glass, clay, and white and red earth or chalk moistened by the prince.

A tree is planted on sacred earth and fitted with medicine-filled holes covered by looking glass, clay, and colored earth or chalk.
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georgian

Georgian Folk Tales THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING / THE FROG'S SKIN / GHVTHISAVARI (I AM OF GOD); lines 1184-1281 confidence: high

Ghvthisavari reaches a plain with a very large tree whose top stretches to heaven; a nest with fledglings is on a branch; a huge eagle-like bird attacks and he kills it with his bow; the fledglings explain that he saved them.

The passage locates the action at a very big tree whose top stretches to heaven and which holds the griffin's nest.
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hausa

Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 71 / FIG. 72. / SOLOMON AND THE BIRDS 303 / THE KING'S SON'S WIFE 305; lines 13808-13892 confidence: medium

The King orders the well filled with earth, entombing his son; he tells the Maiden that her Husband is dead, and she refuses food for about ten days.

The Son is buried in a filled well, then a date-stone in his hair grows into a tree through which he emerges.
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hawaiian

Hawaiian Folk Tales: A Collection of Native Legends HIKU AND KAWELU / LOCATION OF THE LUA O MILU / LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII / KAPEEPEEKAUILA; OR, THE ROCKS OF KANA; lines 1721-1791 confidence: medium

Kapeepeekauila prunes the kamani tree so the bluff rises; Kana grows taller, becomes thin like a spider web strand, and yields the victory.

The kamani tree branches are pruned to make Haupu rise, and destroying them prevents the bluff from growing during Kana's second attack.
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inca

Narratives of the Rites and Laws of the Yncas ANTIQUITIES OP PEEU. 71 / ANTIQUITIES OF PERU. 73 / ANTIQUITIES OF PERU. 75 / ANTIQUITIES OF PERU.; lines 3477-3547 confidence: medium

Two trees typify his father Apu-tampu and mother Apachamama-acld; they are adorned with gold and silver roots and golden fruit, and the Yncas are described as proceeding from them like fruit from trees.

Two trees represent father and mother as roots and stems, with the Yncas proceeding from them like fruit.
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islamicate folklore

The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3631-3726 confidence: low

On the isle of Rohat, camphor trees are enormous; sap drawn through an incision hardens into camphor, and the treated tree withers and dies.

Camphor is obtained by cutting a large tree for sap, after which the tree withers and dies.
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jain

Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 269 / LIFE OF PARSVA. / LIFE OF ARISHTANEMI. / LIVES OF THE GIN AS. 279; lines 13060-13151 confidence: medium

Opening fragment mentions a hundred sons made kings; a Laukantika god follows established custom; Rishabha rides in the palankin Sudarsana with gods, men, and Asuras to Siddhartha Vana and the Asoka tree.

The account places major events at excellent trees: movement to the Asoka tree before renunciation and attainment of Kevala under the Nyagrodha tree.
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malagasy

The Great African Island: Chapters on Madagascar BUFFALO TYPICAL OF MAJESTY. 273 / BIRDS. / FABULOUS ANIMALS. 275 / TREES AND PLANTS. 277; lines 13313-13406 confidence: medium

Several trees have sacred character among the Malagasy: Fano grows over and around Vazimba tombs, and its seeds are used in sikidy divination; Hasina is connected with idol worship and its name implies sacredness.

The passage catalogs sacred trees: Fano over Vazimba tombs, Hasina connected with idol worship, and sacred Tamarind and Baobab, including a Baobab portion belonging to God and decorated with charms.
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maori

Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15 / THE LEGEND OF MAUL 43 / THE LEGEND OF MAUT. 55; lines 2384-2512 confidence: high

Tango-tango gives parting words: do not hold the loose swaying creeper-root, but hold the one that has struck fibres into the earth; then she floats up and vanishes.

The passage repeatedly describes tendrils or creeper-roots hanging from heaven to earth as the route Tawhaki must climb, with instructions to grasp the rooted one.
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micronesian

The Island of Stone Money: Uap of the Carolines THE ISLAND OF STONE MONET / CHAPTER IX / RELIGION / RELIGION; lines 3280-3328 confidence: medium

“a gal tree [hibiscus] grew down from the sky and stuck fast to the log and held it in one place.”

A hibiscus tree grows down from the sky, fastens to the driftwood log, and holds it in place.
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nahua

Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 770-930 confidence: medium

"I fasten a rope to the sacred tree, I twist it in eight folds, that by it I, a magician, may descend to the magical house."

The Ixcocauhqui hymn describes a magician fastening an eightfold rope to a sacred tree in order to descend to a magical house.
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native american southeast

Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 19027-19123 confidence: medium

Women pile earth to build the mound, a hollow cedar trunk protects the central fire and forms an opening, the townhouse is built above it, and the fire keeper raises the fire with ihyâ'ga stalks, lichens, punk, prayer, and wood.

A hollow cedar trunk connects the buried fire to the townhouse, and the fire climbs upward along ihyâ'ga stalks when activated by the fire keeper.
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samoan

Samoa, A Hundred Years Ago And Long Before CHAPTER XVII. / WARS. / CHAPTER XVIII. / THE HEAVENS, AND THE HEAVENLY BODIES.; lines 5023-5104 confidence: high

People were said to go up and down to the heavens by a sky-reaching mountain, dense smoke column, and trees, including a ladder-like tree with insect sections and branches swung by wind into the heavens.

The passage lists a mountain reaching the skies, a smoke column taking people upward, and a tree ladder that leads into the heavens after insect obstacles and wind movement.
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vietnamese

Stories and Legends of Annam XXVIII / THE POOL OF PICE / Q 225 / SOUSSYAMA; lines 7970-8186 confidence: medium

After Agni consumes sacrificial victims, Kampour proclaims his dynasty founded and plants a young tree by the great entrance-gate with his own hands.

The tree is planted at the dynastic founding, grows seven boughs after seven sons, and produces a flower associated with the birth and naming of Soussyama.
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yoruba

The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. I I I / CHAPTER III. / CHAPTER IV. / REMARKS ON THE FOREGOING.; lines 3219-3343 confidence: medium

Okinkin sounds the trumpet, reminding Okambi to open the black cloth; a palm-nut and earth fall into the water, and the nut rapidly grows into a tall palm with sixteen branches where the party rests.

A palm-nut falls into the water and rapidly grows into a tall palm with sixteen branches, enabling the party to rest above the water.
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