Motif

tree transformed into coffin vessel

tree

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

104 occurrences

41 traditions

hindu (14) · buddhist (10) · roman (9) · norse (7) · germanic (5) · greek (4) · bavili (3) · comparative (3) · islamic (3) · native american northwest coast (3) · native american plains (3) · sufi (3) · afro caribbean (2) · ainu (2) · celtic (2) · celtic irish (2) · egyptian (2) · greek roman (2) · malay (2) · native american northeast woodlands (2) · african bantu (1) · chaco amerindian (1) · confucian (1) · daoist (1) · ekoi (1) · estonian (1) · finnic (1) · finnish karelian (1) · inca (1) · islamicate folklore (1) · jewish pseudepigrapha (1) · kikuyu (1) · malagasy (1) · melanesian (1) · native american plateau (1) · native american southeast (1) · native american southwest (1) · samoan (1) · san (1) · slavic (1) · zoroastrian (1)

hindu

The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXVI / SECTION CXVII / SECTION CXVIII / SECTION CXIX; lines 39970-40049 confidence: medium

Valarama says Vichitravirya's son became blind among kings after banishing Kunti's son and imagines him seeing golden flowering trees with shoulders and red eyes at a cremation ground and taking their evil advice.

Valarama imagines Vichitravirya's son seeing golden flowering trees at a cremation ground, with shoulders and red eyes, and listening to their evil advice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 30029-30109 confidence: high

Yudhishthira refuses and rebukes the Rakshasa; Bhima uproots a large tree and strips it; Arjuna strings Gandiva; Bhima makes Jishnu desist and rushes toward the foe.

Bhima and Kirmira fight with uprooted trees; Kirmira also throws a crag, and the combat scatters broken trees throughout the forest.
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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; lines 2548-2637 confidence: medium

Shikhandi cuts off Kritavarma's bow and wounds him; Kritavarma vomits blood and is compared to a red-streaked mountain after rain. Kritavarma then strikes Shikhandi, who is compared to a lordly tree with branches.

Kritavarma's bloody appearance is compared to a red-streaked mountain and to water from a jar; Shikhandi pierced with shafts is compared to a branching tree.
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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 Markandeya Purana CANTO XXIil. / CANTO xxin. / CAKTO XXIV. / Canto XXIV.; lines 7477-7554 confidence: medium

Kuvalayasva praises those sheltered by a father, contrasts children who lose their father and bear family care, says inherited money and gems are given to supplicants, and says he has everything because he touched the Naga king's feet with his crest-jewel and touched his body.

Kuvalayasva describes fortunate persons as sheltered in the shadow of the tree of their father's arm.
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The Ramayan of Valmiki Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs. / Canto LXXV. The Night Attack.; lines 54847-55004 confidence: medium

Rāvaṇ orders his charioteer forward and says Rāma is the tree whose fruit is Sītā and whose branches are the Vānar lords aiding him.

Rāvaṇ likens Rāma to a tree, Sītā to its fruit, and the Vānar lords to branches with protective shade, then declares he will uproot it.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22609-22779 confidence: high

Divine chaplets bloom on branches, the breeze makes music in Vilva trees, Myrobolan boughs wave rhythmically, holy fig leaves shake like dancers, and other trees and plants display forms like women.

By the saint’s command and the breeze, trees make music, wave in rhythm, and appear like dancers or women.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22780-22932 confidence: high

Bharadvāja answers that Chitrakūṭa stands less than four leagues away; north is the Mandākinī, and between river and hill is Rāma’s leafy cot where the princely pair of brothers live; he tells Bharat to lead the army south.

The route to Rāma is marked by Chitrakūṭa mountain, the Mandākinī stream, woods, waterfalls, and a leafy cot between river and hill.
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The Ramayan of Valmiki Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 28111-28286 confidence: medium

At Panchavati, Rama tells Lakshman the grove is their home and asks him to survey for a pleasant dwelling site with waters, trees, flowers, wood, sacred grass, and springs.

Rama asks Lakshman to find a dwelling place at Panchavati with pure waters, trees, flowers, wood, sacred grass, and springs, and then selects a suitable retreat.
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The Ramayan of Valmiki Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 52409-52579 confidence: medium

Wind, red lightning, shaking mountains, rising waves, and uprooted seaside trees create a violent disturbance.

A violent disturbance of wind, lightning, waves, mountains, and trees precedes Garuḍ's appearance in fiery light.
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The Ramayan of Valmiki Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 52581-52761 confidence: high

Dhúmráksha gathers armed legions and enters battle. The Vánars fight with trees, stones, and rocks, while the giants use arrows, swords, pikes, and axes; many on both sides fall, and Dhúmráksha drives the Vánars back with arrows.

The Vánars repeatedly use trees, branchy trees, jagged stones, and rocks as weapons against armed giants.
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The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 34031-34186 confidence: medium

Ravana calls the rakshasa women and orders them to take Sita to the Asoka garden, guard her, and bend her pride by threats and blandishments.

Sita is taken to the flowered, tree-filled Asoka garden, where she is guarded by rakshasa women and remains in grief and fear.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39291-39450 confidence: medium

Tárá says Angad brought spy reports that Ráma and Lakshmaṇ, sons of Daśaratha of Ikshváku’s line, have allied with Sugríva; she describes Ráma as ruinous to foes, defender of suppliants, and a sheltering tree.

Ráma is described as the sure defence of the suppliant and as a tree sheltering innocence.
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The Rámáyan of Válmíki, translated into English verse Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 52579-52759 confidence: high

The Vánars see the giant foe leave the gate; the two hosts meet, and the Vánars rush forward wielding trees while arrows strike them.

Vánars wield trees, stones, rocks, and a mountain peak as weapons against armed giants and vehicles.
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buddhist

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 END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE. / END OF THE STORY OF THE BANYAN DEER.; lines 9749-9823 confidence: medium

The Bodisat, a tree fairy in the wood, says the deer died through lust and recites a stanza beginning with the image of the 'dreadful barbéd dart of love,' while fairies of the wood honor him.

The Bodisat is a tree fairy dwelling in the wood who interprets the event and utters a didactic stanza.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 12612-12668 confidence: medium

“Seek then the skies, ye birds! ... our very home and refuge / Itself has brought forth danger!”

The birds' tree, described in the Bodisat's verse as their home and refuge, produces smoke and fire that destroy the birds who remain.
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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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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER IX / THE CONSECRATING OF ABHAYA / CHAPTER X / THE CONSECRATING OF PANDUKABHAYA; lines 7566-7707 confidence: high

At age seven, when his uncles seek to kill him among boys playing in a pond, the boy habitually hides by diving into a hollow tree standing in the water with its opening concealed under water.

The boy survives by diving into a pond and hiding in a hollow tree whose opening is concealed below the water.
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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 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 LIST OF ABBREVIATIONS / P.T.S. 1890-1911). / THE MAHAVAMSA / CHAPTEE I; lines 4672-4705 confidence: medium

"where the sacred Bodhi-tree came afterwards to be, the Master gave himself up to meditation"

The Master meditates at the place where the sacred Bodhi-tree would later be.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) DHAMMA. / THE RULES REGARDING THE SETTLEMENT OF CASES. / THE MAHAVAGGA. / FIRST KHANDHAKA.; lines 4751-4878 confidence: medium

The account under the Mucalinda tree ends; the Blessed One rises from meditation, goes to the Rajayatana tree, sits cross-legged at its foot for seven days, and enjoys the bliss of emancipation.

The Blessed One moves between named trees and sits cross-legged at the Rajayatana tree for seven days enjoying the bliss of emancipation.
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roman

Fasti LIBER III. / NOTES: / LIBER IV. / NOTES:; lines 7693-7817 confidence: high

The myrtle is called the favorite plant of Venus; a Latin citation describes Venus, wreathed with myrtle, giving a myrtle leaf and a few berries, after which inspiration or relief is felt.

The myrtle is named as Venus's favorite plant, and a cited passage describes Venus giving myrtle leaves and berries.
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Fasti LIBER V. / NOTES: / LIBER VI. / NOTES:; lines 11816-11930 confidence: high

The note discusses virga/spina and alba spina, identifies whitethorn, and cites Dioscorides that branches of rhamnos placed at doors repel harmful sorcery; Pliny says the same of aquifolium.

Whitethorn branches attached to doors are said to repel harmful sorcery.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5716-5801 confidence: medium

The Mother wards brands from her holy ships; a strange light and voice announce: “Disquiet not yourselves ... to guard ships of mine ... go, goddesses of the sea; the Mother bids it.”

The ships are described as holy pines or holy ships, and the Mother prevents Turnus' burning brands from harming them.
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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 7944-8038 confidence: high

Latinus swears by Earth, Sea, Sky, Latona's twins, Janus, nether gods, Pluto's shrine, Jupiter's thunderbolt, altars, fires, and gods that no force or time will break the peace.

Latinus swears that the peace will not be broken and likens this permanence to a sceptre cut from a tree that can never again leaf or shoot.
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The Aeneid of Virgil BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7167-7255 confidence: high

Envoys from the Latin city come with wreathed olive boughs and pray that Aeneas restore the sword-slain dead for burial in the earth.

The envoys carry wreathed olive boughs while praying for Aeneas' grace in restoring the dead.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9211-9304 confidence: medium

Pallas embroiders Athens, the old dispute over the country’s name, twelve gods with Jupiter central, Neptune striking rock with his trident so a horse emerges, and Pallas armed with shield, lance, helmet, aegis, and an olive shoot from earth struck by her spear.

Pallas’s olive shoot with berries is admired by the gods, associated with her victory, and repeated as the peaceful olive border and her own tree.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11816-11893 confidence: medium

Cephalus enters as a graceful hero, retaining traces of former beauty and holding a branch of his country’s olive.

Cephalus enters holding a branch of his country’s olive while making Athens’ request for assistance.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7564-7646 confidence: medium

At a truce feast, Nestor recounts that Cænis, daughter of Elatus, was transformed by Neptune into an invulnerable man; at Pirithoüs’ wedding feast, Eurytus’ attempted assault on Hippodamia sparks a Centaur-Lapith battle, Cæneus is crushed under tree trunks, and Neptune changes his body into a bird.

Cæneus remains unhurt until Centaurs heap tree trunks upon him and press him to death, after which Neptune changes his body into a bird.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE ELEVENTH.; lines 5797-5875 confidence: medium

The toes of each matron are drawn out and thrust into the earth; when she tries to flee, the pliant root holds her fast.

The matrons are fixed to the ground by roots before their bodies become oak.
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norse

Corpus Poeticum Boreale, Volume 1 BOOK II. / EARLIEST WESTERN POEMS. / APPENDIX. / MNEMONIC VERSES RELATING TO MYTHOLOGY.; lines 8270-8430 confidence: medium

"GLAss stands with golden leaves before the hall of the Blessed God."

The Tree Glass fragment says Glass stands with golden leaves before the hall of the Blessed God.
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Corpus Poeticum Boreale, Volume 1 XXXIV INTRODUCTION. / INTRODUCTION. / VOLUME I. / FINAL READINGS. CXXV; lines 5676-5775 confidence: low

If thou hear an eagle scream from the tree-branch.

A conditional reading refers to hearing an eagle scream from a tree branch.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA / CHAPTER XI: ULLER; lines 5268-5365 confidence: high

Uller as hunting and archery god is represented with quiver, arrows, and bow; the yew is his favourite tree, and he dwells at Ydalir, the vale of yews, as also stated in a cited Eddic verse.

Uller is a hunting and archery god represented with bow and arrows; the yew is his favourite tree and Ydalir, the vale of yews, is his dwelling.
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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 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 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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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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germanic

Teutonic Mythology, Volume 2 PHASES OF THE MOON. 709 / PHASES OF THE MOON. 711 / VOL. II. T / PHASES OF THE MOON. 713; lines 13043-13132 confidence: medium

Healing herbs and pure dew are to be gathered at new moon; some rules about weddings and dwellings at full moon are interpreted as referring to the utmost growing light, and new-moon battle timing is linked to the springing up of victory.

Wood, trees, grass, herbs, dew, and timber are all treated as affected by lunar timing; a Demerara note also contrasts timber qualities when cut at new moon versus full moon.
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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: high

A poem of about 1350 says that when war is very great, Kaiser Frederick comes through God's will and hangs his shield on a withered tree.

The poem explicitly says the withered tree becomes green and bears after Frederick hangs his shield on it.
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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 4 HEROES. 1387 / VOL. IV. I / SCEAF. GIBIKE. VALSING. BILLING. 1391 / WELAND. MIMI. TELL. DEIFICATION. 1393; lines 5790-5885 confidence: medium

Kullervo tears up his swaddling bands while very young; a Swedish folk-song child walks and talks as soon as born; a grown hero tied to an oak pulls it up. The passage begins a further Beowulf example but does not complete it within the supplied excerpt.

The passage cites a grown hero tied to an oak who pulls it up.
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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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greek

Aesop's Fables; a new translation THE ASS AND THE LAP-DOG / THE FIR-TREE AND THE BRAMBLE / THE FROGS' COMPLAINT AGAINST THE SUN / THE DOG, THE COCK, AND THE FOX; lines 1484-1507 confidence: high

A Dog and a Cock become friends and travel together; at night the Cock roosts in a tree, while the Dog sleeps inside the hollow trunk.

The Cock roosts in the branches, the Dog hides in the hollow trunk, and the Fox is destroyed after approaching and rapping on the trunk.
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The Iliad ARGUMENT. / THE BATTLE AT THE GRECIAN WALL. / BOOK XIII. / ARGUMENT.; lines 12923-13064 confidence: high

Asius advances before his chariot to attack Idomeneus; Idomeneus spears him through the throat, and his fall is compared to an oak, poplar, or pine felled by axes.

Asius' fall is compared to a mountain-oak, poplar, or pine cut down by axes; Alcathous is also likened to a fixed column or rooted oak before being struck.
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The Iliad ARGUMENT. / THE DEATH OF HECTOR. / BOOK XXIII. / ARGUMENT.; lines 21072-21199 confidence: medium

At dawn Agamemnon sends a chosen band with mules, wagons, axes, and ropes under Meriones' care; they cut oaks in Ida's woods and bring wood back to the sandy shore.

The Greeks cut Ida's oaks, return the wood, and arrange the sylvan pile around Patroclus.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2289-2384 confidence: medium

Calypso is at her loom in a cave with a hearth fire, cedar and sandalwood smoke, surrounding trees, nesting birds, grapevine, four running streams, violets, and herbage; Mercury admires the place.

Calypso’s island cave is described with hearth fire, fragrant wood smoke, trees, birds, grapevine, streams, flowers, and divine attractiveness.
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bavili

At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa CHAPTER XIX / BINI CUSTOMS / AT THE BACK OF THE BLACK MAN'S MIND CHAP. / BINI CUSTOMS; lines 10422-10560 confidence: medium

A tree on the Sapoba road, with a mound of earth and cowries, is said to mark where the top of Ezomo's ladder fell.

A tree with earth mound and cowries marks the place where the top of Ezomo's ladder was said to have fallen.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa INDEX / INDEX / T 2 / INDEX; lines 13023-13189 confidence: low

The index lists Baobab, Biumu tree, Bukulu grove, Bunzi grove, and burial tree.

The index lists baobab, Biumu tree, groves, and burial tree.
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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: high

The presence of an Odigi, or sacred well, is generally made known along roads by a tree and a mound of earth and cowries.

An Odigi or sacred well is said to be indicated by a tree, a mound of earth, and cowries.
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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 12925-13120 confidence: low

Notes a variant object: instead of a branch of a green tree, Campbell mentions planks, bamboos, or a slit bamboo.

A note contrasts a branch of a green tree with planks or bamboo as alternate objects in the described rite.
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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 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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islamic

The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23869-23958 confidence: medium

Mary conceives, retires to a distant place, experiences childbirth pains near a palm-tree, wishes she had died and been forgotten, and is told from beneath her not to grieve because God has provided a rivulet beneath her.

Mary experiences childbirth pains near a palm-tree and is told that God has provided a rivulet beneath her.
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The Koran (Al-Qur'an) CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28211-28268 confidence: high

After fulfilling the term, Moses journeys with his family toward Egypt and sees fire on the side of Mount Sinai.

Moses sees fire by Mount Sinai and hears a divine voice from a tree in a sacred valley.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7240-7394 confidence: high

Mary conceives and retires; birth pangs come by a palm-tree. A voice tells her not to grieve, points to a streamlet at her feet, tells her to shake the palm for dates, and instructs her to observe silence.

During Mary's birth pangs beside the palm-tree, she is told of a streamlet at her feet and instructed to shake the tree for fresh dates.
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native american northwest coast

Tsimshian Texts Tsimshian Texts; lines 625-712 confidence: high

He heats the hole, gathers skunk-cabbage leaves, places cut salmon in the hole, taunts a nearby stump, leaves for more leaves, and returns to find the stump sitting on the hole after eating the salmon; he breaks the stump.

A stump moves onto the steaming hole and consumes the salmon while Txii'msEm is away.
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Tsimshian Texts Tsimshian Texts; lines 714-801 confidence: high

Txii'msEm places his voice in the woods to make an echo that shames Smoke-hole; Smoke-hole opens the smoke hole, and Txii'msEm uses alder juice as false blood so Smoke-hole opens it entirely, though Txii'msEm fails to steal.

Txii'msEm lets chewed alder juice run out of his mouth and pretends it is blood, causing Smoke-hole to open the smoke hole entirely.
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Tsimshian Texts Tsimshian Texts; lines 714-801 confidence: high

The Giant speaks to a stump, goes into the woods, and the stump rises and sits on the steaming seals; when he returns he cries, digs, finds a little meat, and eats it.

After the Giant addresses the stump, it rises and sits on the steaming seals, leaving him hungry and crying.
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native american plains

Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2494-2562 confidence: medium

Buffalo hook and butt successive trees until the people move to another; the final tree tells them to climb on it, and all the buffalo break their horns striking it. The source marks the end uncertain.

The final tree speaks to the people, invites them to climb on it, and the attacking buffalo break their horns.
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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 Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12469-12556 confidence: medium

Two elm trees rub and squeak in the wind; Coyote threatens them, climbs up, puts his hand where they rub, and his hand is caught when the trees come together.

The elm trees make noise, are threatened by Coyote, catch his hand between rubbing limbs, and later release him.
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sufi

Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 11670-11847 confidence: medium

The passage teaches that man is outwardly microcosm but inwardly macrocosm; the tree exists for the fruit, and Mustafa is quoted as saying Adam and all prophets follow him and gather under his standard, while angels worshipped Adam for his sake.

The text says the bough seems to cause fruit, but the gardener plants the tree because of fruit, so the tree is really born from the fruit.
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Mystics and Saints of Islam APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II / APPENDIX III; lines 5638-5700 confidence: high

“Every man who is crucified like Mansur, / After death his cross becomes a fruit-bearing tree.”

The quoted poem says that after death the cross of one crucified like Mansur becomes a fruit-bearing tree.
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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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afro caribbean

Jamaica Anansi Stories RIDDLES. / INDEX TO RIDDLES. / ABBREVIATIONS OF TITLES. / NOTES.; lines 12015-12138 confidence: medium

In Dayrell’s King’s Magic Drum, a king gives Tortoise a tree bearing foo-foo and dropping foo-foo and soup, but it loses power if visited twice; the son follows and breaks the spell.

The passage cites a tree that produces food and soup but loses power if visited twice, and a food-producing animal trapped by a father and released by a son.
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Jamaica Anansi Stories RIDDLES. / INDEX TO RIDDLES. / ABBREVIATIONS OF TITLES. / NOTES.; lines 12015-12138 confidence: high

In Barker, Anansi seals the wisdom of the world in a jar and tries to hide it in a tall tree, but his son follows him; Anansi lets the jar fall and break.

Anansi seals the wisdom of the world in a jar, attempts to hide it in a tree, and drops and breaks it when his son follows him.
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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: 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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Aino Folk-Tales INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES.; lines 1097-1202 confidence: medium

Fearing dogs, the fox-bodied man goes off the road into the mountains and lies crying beneath a large leafy oak-tree.

The divine woman identifies herself as the tree made chief of trees by heaven and turns the fox-bodied man back into a human to avoid defilement near her house.
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celtic

Celtic Fairy Tales BETH GELLERT / THE TALE OF IVAN / ANDREW COFFEY / THE BATTLE OF THE BIRDS; lines 6065-6214 confidence: medium

The giant announces a further task: to bring five unbroken eggs from a magpie's nest at the top of a fir tree beside a loch.

The third task sends the king's son to retrieve unbroken eggs from a magpie's nest in a fir tree beside a loch.
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The Mythology of the British Islands CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS / CHAPTER XXV; lines 12541-12632 confidence: medium

Maidens washed faces in morning dew with prayers for beauty and carried rowan sprigs; rowan berries are described as ambrosial food of the Tuatha Dé Danann.

Maidens wash in morning dew with prayers for beauty and carry rowan sprigs, described as a mystic tree associated with the Tuatha Dé Danann.
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celtic irish

Gods and Fighting Men CHAPTER IV. THE HARD SERVANT / CHAPTER V. THE HOUSE OF THE QUICKEN TREES / BOOK SEVEN: DIARMUID AND GRANIA. / CHAPTER I. THE FLIGHT FROM TEAMHAIR; lines 11496-11554 confidence: medium

At Doire-da-Bhoth, the Wood of the Two Huts, Diarmuid cuts wood, makes a woven-twig fence with seven doors, and places a bed of soft rushes and birch tops for Grania in the middle of the wood.

Diarmuid builds a fenced shelter with seven doors and a bed of rushes and birch tops for Grania in the middle of the wood.
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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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egyptian

The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER V / TEM, SHU, TEFNUT 87 / SHU AND TEFNUT 89 / SHU 91; lines 4848-4935 confidence: medium

The passage says that Baba's blood from his nose "grew up into plants which subsequently changed into cedars."

Baba's nose-blood is said to grow into plants that later change into cedars.
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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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greek roman

Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 6955-7048 confidence: medium

Jason invited young heroes to join him. Argos, guided by Pallas-Athene, built the Argo, a fifty-oared galley with a prophetic board from the speaking oak of Dodona; the ship was strong, light, and ornamented.

The Argo contains a board from the speaking oak of Zeus at Dodona that retains prophetic powers.
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Myths and Legends of Ancient Greece and Rome HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO. / ROMAN APOLLO.; lines 2666-2715 confidence: medium

The Apollo Belvedere is described as youthful, mostly unclothed except for a short mantle, standing against a tree trunk with a serpent creeping up it, and extending the left arm as if about to punish.

The Apollo Belvedere depicts Apollo standing against a tree trunk with a serpent creeping up it.
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malay

Malay Magic Malay Magic / CHAPTER I / NAT URE / ORIGIN OF THE UNIVERSE; lines 147-255 confidence: medium

Another local magician's account says God says “Kun,” Muhammad says “Payah kun,” and a seed is created; the seed becomes a root, the root a tree, and the tree brings forth leaves.

In the second account, God and Muhammad speak creation formulae; a seed is created and develops into root, tree, and leaves before heaven and earth are created.
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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

Wax proceeds are divided equally among proprietor, climber, and watchman; the climber uses bamboo pegs on tall branchless trees, and the watchman faces bears and tigers said to seek wax and honey.

The climber ascends tall, branchless sialang trees using bamboo pegs to collect wax, and the office is described as dangerous.
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native american northeast woodlands

Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 2942-3049 confidence: medium

The woman takes medicine that causes an abortion, delivers two bear cubs, leaves them on the ground, cuts off her breasts, and hangs them on an ironwood tree.

The woman cuts off her breasts and hangs them on an ironwood tree; the pursuing father later finds the cubs and breasts there.
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Seneca Fiction, Legends, and Myths Part 2 / SENEGA FICTION, LEGENDS, AND MYTHS / S55S1 LEQBNDB 497 / CUBTIN.; lines 22404-22502 confidence: medium

After a long run, the boy sees a clearing, conceals himself, and sees the skin of a dead woman hanging nearby, watching the pathway and guarding chestnut trees.

The boy has come for chestnuts; the trees grow in the clearing, bear burs, drop chestnuts, and are guarded by the woman's skin and claimed by the lodge inhabitants.
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african bantu

The Life of a South African Tribe, Vol. II (The Psychic Life) A. CONCEPTIONS REGARDING NATURE. / B. THE CONCEPTION OF HEAVEN / A. MEDICAL ART / B. POSSESSIONS; lines 17416-17512 confidence: high

The goat bones must not be broken for marrow; they are burned in the cool shade of a large tree so the possessing spirit will be cool, or sometimes preserved in a pot and burned at hondlola.

The goat bones are burned in the cool shade of a large tree so that the possessing spirit will also be cool and not too wild.
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chaco amerindian

An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco CHAPTER VIII / HUNTING / HUNTING / HUNTING; lines 3337-3415 confidence: medium

The bottle-trunk tree has hard thorny bark and a soft pithy heart suitable for hollowing into a dug-out canoe; it has a lily flower and seed-pods with silk-like substance.

The bottle-trunk tree's soft pithy heart is described as suited for hollowing out to serve as a dug-out canoe.
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confucian

The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) Part V. / BOOK Il. THE THAN KUNG. / SECT. I. PT. II, THE THAN KUNG. IAI / SECT. II. PT. II. THE THAN KUNG. IOI; lines 8187-8330 confidence: medium

After the Son of Heaven dies, mourning expands in stages from prayer officers to officials, the royal domain, and all the kingdom; foresters cut altar trees for coffins and shell, and failure has severe ritual and lethal consequences.

Foresters examine altar trees for coffin materials; inadequate materials lead to abolition of sacrifices and men having their throats cut.
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daoist

Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2518-2643 confidence: high

The artisan dreams that a tree speaks, comparing itself with fruit trees that are stripped and broken because of their value; it says it long aimed to be useless and thereby survived.

Fruit trees, Ching-shih trees, cinnamon, and lacquer trees are harmed or cut down because they bear valued products or materials.
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ekoi

In the Shadow of the Bush FUNERAL CEREMONIES 227 / FUNERAL CEREMONIES 229 / CHAPTER XXII / GHOSTS 231; lines 12182-12276 confidence: medium

The opening fragment says the Genii of the great Baobab trees of Bornu kill those against whom they hold a grudge by a blow across the face.

The opening fragment describes Genii of great Baobab trees killing enemies by a blow across the face.
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estonian

The Hero of Esthonia and Other Studies in the Romantic Literature of That Country RED RIDING-HOOD. / SNOWWHITE, THE GLASS MOUNTAIN, AND THE DESPISED YOUNGEST SON. / THE THREE WISHES. / THE WITCH-BRIDE.; lines 10022-10048 confidence: medium

Under “THE WITCH-BRIDE,” the passage says versions are common in Finland and Esthonia, then summarizes “Rõugutaja’s Daughter”: Rõugutaja lives in a wood with wife and daughter; the daughter has a beautiful face but reportedly bark skin; her mother uses a love-philtre to bring about marriage to a youth, who flees and later marries another bride.

The passage states that the bark-skin of the witch-bride is the chief feature distinguishing this story from numerous variants.
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finnic

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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finnish karelian

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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inca

Narratives of the Rites and Laws of the Yncas CHAPTER V. / OF THE INDIANS OP HUAROCHIRI. 137 / OF THE INDIANS OF HUAROCHIRI. 139 / OF THE INDIANS OF HUAROCHIRI. 141; lines 5901-5961 confidence: medium

A great pullao tree forms a beautiful arch from one hill to another, used by parrots and other birds; the flood sweeps it away.

A pullao tree forms a bridge-like arch between hills, with birds passing over it, and the flood sweeps it away.
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islamicate folklore

The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2515-2626 confidence: medium

The genius throws earth in the narrator's face, saying, "Quit the form of a man, and assume that of a monkey"; he vanishes, and the narrator is in the likeness of an ape in an unknown country.

After transformation in an unknown country, the narrator descends to the sea and uses a tree branch and sticks to reach a ship.
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jewish pseudepigrapha

The Book of Jubilees, or, The Little Genesis PREFACE / CONTENTS / INTRODUCTION / INTRODUCTION; lines 418-534 confidence: medium

Syncellus is said to report that the Life of Adam included the days taken by Adam to number creatures, the making of Eve, Adam’s entrance into Paradise, Eve’s later admission, the command about eating from the tree, transgression, and what followed.

The Life of Adam is said to recount the divine commandment about eating from the tree, the transgression, and events after the transgression.
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kikuyu

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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malagasy

The Great African Island: Chapters on Madagascar VARIOUS TOMBS. 233 / CURIOUS BURIAL CUSTOM. 235 / TANALA BURIAL CUSTOMS. 237 / BARA BURIAL CUSTOMS.; lines 11721-11777 confidence: medium

They choose a tree for a coffin, kill a cow or ox, sprinkle some blood on it, and implore forefathers, demons, and demi-gods to aid them.

The coffin begins as a selected tree that is ritually sprinkled with blood, cut, split, hollowed into troughs, and closed around the corpse.
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melanesian

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.

Qat's spoken commands cause the casuarina to lengthen repeatedly, keeping Qat's party beyond Qasavara's reach.
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native american plateau

Traditions of the Thompson River Indians of British Columbia XXXVIII. THE BROTHERS. / SS ER ER / NOTES. / HIS MYTH THE MOSQUITO AND THE THUNDER.; lines 7243-7355 confidence: medium

Skunk is said to seem to be the creator of yellow pine and first user of its bark on the warpath; the bark makes little ash that scatters easily.

Skunk is credited with creating yellow pine and inaugurating the use of its bark on the warpath.
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native american southeast

Myths of the Cherokee THE EASTERN BAND / III--NOTES TO THE HISTORICAL SKETCH / SYNONYMS / IV--STORIES AND STORY TELLERS; lines 11056-11137 confidence: high

Trees and plants were alive, could talk, and had a place in council in the old days, but are not prominent in the myths.

Trees and plants are said to have been alive, to have talked, and to have held a place in council in the old days.
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native american southwest

The Sia COSMOGONY. / CULT SOCIETIES. / THEURGISTIC RITES. / BAIN CEREMONIAL OF THE SNAKE SOOIETY.; lines 3184-3282 confidence: high

A selected member attaches plumes to a willow and says, "I have come to collect twigs for ha'chamoni and I pay you with these plumes"; the plumed tree is not cut, but the nearest one is cut with an ancient stone knife.

The twig collector attaches plumes to a willow and explicitly says he pays for ha'chamoni twigs, while the plumed tree itself is not cut.
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samoan

Samoa, A Hundred Years Ago And Long Before CHAPTER III. / A FUTURE STATE--RELIGION, ETC. / CHAPTER IV. / GODS SUPERIOR--WAR AND GENERAL VILLAGE GODS.; lines 883-995 confidence: high

In war-time this Fe'e sent a branch drifting downriver as a good omen and sign that the people could continue the war and drive the enemy.

Fe'e sends a branch drifting down the river as a good omen and sign to continue war.
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san

Specimens of Bushman Folklore DEATH. / DEATH. / THE DOINGS OF IXUE ARE MANY. / THE TREATMENT OF THIEVES.; lines 10571-10694 confidence: medium

A note says the \xu set has four wooden pieces, two male and two female, made from the \ke tree, which is described as a food tree.

The \xu divining pieces are said to be made from the \ke, described as a food tree and not a mere tree.
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slavic

Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore FOOTNOTES: / CHAPTER III. / MYTHOLOGICAL. / SOZH AND DNIEPER.; lines 9294-9455 confidence: high

The old woman orders the old man to take Marfa along the road, turn into the forest, go to the big pine on the hill, and hand her over to Morozko, glossed as Frost.

Marfa and later the old woman's daughters are taken into the forest and left under the same pine, which also becomes the place where Frost appears.
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zoroastrian

Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter VI 1 1. / CHAPTER VII, 9-VIII, 3. 301 / CHAPTER VIII, 4-9. 303 / CHAPTER VIII, 10-14. 305; lines 16046-16128 confidence: low

For sin affecting accusers, when the female has atoned its stem is atoned; some say the stem has no root, and some compare it to a tree whose leaves wither away.

The passage records explanations that the stem has no root or is like a tree whose leaves wither away.
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