World tree
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The world tree is a motif present in several religions and mythologies, particularly Indo-European religions, Siberian religions, and Native American religions. The world tree is represented as a colossal tree which supports the heavens, thereby connecting the heavens, the earth, and, through its roots, the underground. It may also be strongly connected to the motif of the tree of life.
Specific world trees include the one in Hungarian mythology, Yggdrasil (or Irminsul) in Germanic (including Norse) mythology, the Oak in Slavic and Finnish mythology, and in Hinduism the Ashvastha (a Sacred Fig).
Norse mythology
In Norse mythology, Yggdrasil is the world tree. Yggdrasil is attested in the Poetic Edda, compiled in the 13th century from earlier traditional sources, the Prose Edda, written in the 13th century by Snorri Sturluson. In both sources, Yggdrasil is an immense ash tree that is central and considered very holy. The Æsir go to Yggdrasil daily to hold their courts. The branches of Yggdrasil extend far into the heavens, and the tree is supported by three roots that extend far away into other locations; one to the well Urðarbrunnr in the heavens, one to the spring Hvergelmir, and another to the well Mímisbrunnr. Creatures live within Yggdrasil, including the harts Dáinn, Dvalinn, Duneyrr and Duraþrór, an unnamed eagle, and the wyrm Níðhöggr. Scholarly theories have been proposed about the etymology of the name Yggdrasill, the potential relation to the trees Mímameiðr and Læraðr, and the sacred tree at Uppsala.
Siberian culture
The world tree is also represented in the mythologies and folklore of Northern Asia and Siberia. In the mythology of the Samoyeds, the "world tree" connects different realities (underworld, this world, upper world) together. In their mythology "world tree" is also the symbol of Mother Earth who is said to give the Samoyed shaman his drum and also help him travel from one world to another.
The symbol of the world tree is also common in Tengriism, an ancient religion of Mongols and Turkic peoples.
The world tree is visible in the designs of the Crown of Silla, Silla being one of the Three Kingdoms of Korea. This link is used to establish a connection between Siberian peoples and those of Korea.
Mesoamerican culture and Indigenous cultures of the Americas
- Among pre-Columbian Mesoamerican cultures, the concept of "world trees" is a prevalent motif in Mesoamerican mythical cosmologies and iconography. World trees embodied the four cardinal directions, which represented also the fourfold nature of a central world tree, a symbolic axis mundi connecting the planes of the Underworld and the sky with that of the terrestrial world.[1]
- Depictions of world trees, both in their directional and central aspects, are found in the art and mythological traditions of cultures such as the Maya, Aztec, Izapan, Mixtec, Olmec, and others, dating to at least the Mid/Late Formative periods of Mesoamerican chronology. Among the Maya, the central world tree was conceived as or represented by a ceiba tree, and is known variously as a wacah chan or yax imix che, depending on the Mayan language.[2] The trunk of the tree could also be represented by an upright caiman, whose skin evokes the tree's spiny trunk.[3]
- Directional world trees are also associated with the four Yearbearers in Mesoamerican calendars, and the directional colors and deities. Mesoamerican codices which have this association outlined include the Dresden, Borgia and Fejérváry-Mayer codices.[4] It is supposed that Mesoamerican sites and ceremonial centers frequently had actual trees planted at each of the four cardinal directions, representing the quadripartite concept.
- World trees are frequently depicted with birds in their branches, and their roots extending into earth or water (sometimes atop a "water-monster", symbolic of the underworld).
- The central world tree has also been interpreted as a representation of the band of the Milky Way.[5]
- Izapa Stela 5 contains a possible representation of a world tree.
In Native American cultures the multiplaned solar universe is likened in many American cultures to a cosmic tree of many branches: the World Tree or Tree of Life. For some North American peoples the spruce is its symbol, while for Mayans of Central America it is the ceiba tree. Life itself and human generations descend from the root through its branches to the earth or surface plane; in the Quiche-Maya language, for example, the verbs "to descend" and "to be born" are synonyms. This conception of the circulation of lives from top to bottom and on around the great cosmic tree in repetitive cycles of learning, experience, and growth is implicit in every major expression of native American spiritual thought. Physical death, therefore, is simply a temporary departure from the earth plane to others invisible to us, to be followed in due season by a return here for resumption of our unfinished tasks and duties.
The manner in which this perspective is set forth in native art forms, ceremonies, architecture, and even implements and utensils such as painted pots and bowls, woven baskets, and designs sewn or woven into dress apparel, is almost endless. Perhaps the most complete statement we have of this solar universe of life is the classical Mayan and Central American image of thirteen heavens or "above-worlds" and nine "underworlds" below the earth world.
Many other other indigeous cultures of the Americas have similar cosmologies. The Big House of the Leni Lenape of Delaware stands for this universe: its floor, the earth, its vault the sky dome over which lie twelve extended levels or planes of being up to the abode of the "Great Spirit, even the Creator," while the ground beneath contains the "underworld." The Hopis of Arizona have their "seven universes, each with its successive worlds, comprising the total of forty-nine stages of man's development along his Road of Life." The Seneca of New York have a closely-held teaching of the connected Seven Worlds of being. In the continent of South America, the Guarani peoples of Southern Brazil and Paraguay, for example, have their seven "paradises" or planes above the earth plane.
Other cultures
Although the concept is absent from the Greek mythology, medieval Greek folk traditions and more recent folklore claim that the tree that holds the Earth is being sawed by Kallikantzaroi (commonly translated as goblins).
Parts of Hungarian folklore also bear resemblance to the world tree, such as the Égig érő fa (Sky-reaching tree) and several folktales connected to it.
The world tree is widespread in Lithuanian folk painting, and is frequently found carved into household furniture such as cupboards, towel holders, and laundry beaters.[6][7]
The "Cosmic tree" also was one of the most important beliefs in Latvian mythology.
Remnants of the world tree concept are also evident within the history and folklore of Ireland's Gaelic past. There are many accounts within early Irish manuscripts of great tribal trees known as Bilé being cut down by enemy tribes during times of war. This world tree concept, being strongly Indo-European, was likely to have been a feature of early Celtic culture[8].
See also
- Axis mundi
- It's a Big Big World, which takes place at a location called the "World Tree"
- Tree of Life
References
External links
- Cosmology of the Ancient Balts by Vytautas Straižys and Libertas Klimka (Lithuanian.net)