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Sacred grove

Grove of trees of special religious importance to a particular culture

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They were important features of the mythological landscape and cult practice of Celtic, Estonian, Baltic, Germanic, ancient Greek, Roman, Near Eastern, and Slavic polytheism. They are also found in locations such as India (Maharashtra, Karnataka, Kerala, and Tamil Nadu), Japan (sacred shrine forests), China (Fengshui woodland), West Africa and Ethiopia (church forests). Examples of sacred groves include the Greco-Roman temenos, various Germanic words for sacred groves, and the Celtic nemeton, which was largely but not exclusively associated with Druidic practice.

During the Northern Crusades of the Middle Ages, conquering Christians commonly built churches on the sites of sacred groves. The Lakota and various other North American tribes regard particular forests or other natural landmarks as sacred places. Singular trees which a community deems to hold religious significance are known as sacred trees.

In history

Ancient Greece and Rome

The most famous sacred grove in mainland Greece was the oak grove at Dodona. Outside the walls of Athens, the site of the Platonic Academy was a sacred grove of olive trees, still recalled in the phrase "the groves of Academe".

In central Italy, the town of Nemi recalls the Latin nemus Aricinum, or "grove of Ariccia", a small town a quarter of the way around the lake. In antiquity, the area had no town, but the grove was the site of one of the most famous of Roman cults and temples: that of Diana Nemorensis, a study of which served as the seed for Sir James Frazer's seminal work on the anthropology of religion, The Golden Bough.

A sacred grove behind the House of the Vestal Virgins on the edge of the Roman Forum lingered until its last vestiges were burnt in the Great Fire of Rome in 64 CE.

In the town of Spoleto, Umbria, two stones from the late third century BCE, inscribed in archaic Latin, that established punishments for the profanation of the woods dedicated to Jupiter (Lex Luci Spoletina) have survived; they are preserved in the National Archeological Museum of Spoleto.

The Bosco Sacro (literally sacred grove) in the garden of Bomarzo, Italy, lends its associations to the uncanny atmosphere.

Lucus Pisaurensis, the Sacred Grove of Pesaro, Italy was discovered by Patrician Annibale degli Abati Olivieri in 1737 on property he owned along the 'Forbidden Road' (Collina di Calibano), just outside Pesaro. This sacred grove is the site of the Votive Stones of Pesaro and was dedicated to Salus, the ancient Roman demi-goddess of well-being.

The city of Massilia (now Marseille, France) a Greek colony, had a sacred grove so close by it that Julius Caesar had it cut down to facilitate his siege. In Pharsalia, the poet Lucan dramatized it as a place where sunlight could not reach through the branches, where no animal or bird lived, where the wind did not blow, but branches moved on their own, where human sacrifice was practiced, in a clear attempt to dramatize the situation and distract from the sacrilege entailed in its destruction.

Ancient Near East

The Bible includes elements of the tradition of sacred groves:

The Garden of Eden, as portrayed in the Book of Genesis, is viewed as a divine, paradisiacal grove. In Judaism and Christianity the Garden is often interpreted as the idealized afterlife paradise. In Christianity, it represents a state of purity and communion with God before the Fall of Man. The Garden of Eden is also regarded as a symbolic station in the journey to the Kingdom of Heaven, which will be fully realized at the Second Coming of Christ.

In Gethsemane, the olive grove where Jesus prayed before his crucifixion, Christians believe the garden symbolizes divine interaction with nature, marking a pivotal moment in Christian salvation-history.

Similarly, Abraham's grove: "And Abraham planted a grove in Beersheba, and called there on the name of God"(Genesis 21:33) emphasizes the religious importance of groves as sites for worship and connection to God.

Groves served as symbolic representations of deity as in 2 Kings 23:7 where the women weave hangings for the grove.

As Judaism became increasingly monotheistic and Temple-oriented, the former traditions of worship in rural groves came to have connotations of paganism, apostasy and backsliding.

In both Judaism and Christianity, sacred groves were often protected spaces, where worship was believed to maintain the divine order, and their destruction was considered sacrilegious.

Excavations at Labraunda, located in present-day Turkey, have uncovered a significant sacred grove dedicated to Zeus Stratios, a deity associated with the protection of the people and the well-being of the land. The grove was central to the Carian people, serving as a space for both religious ceremonies and communal gatherings. The ritual use of this grove highlights the belief in trees as intermediaries between the divine and human realms, where offerings and prayers were made to ensure divine favor and prosperity.

Similarly, at Afqa, located in Lebanon, there was a sacred grove dedicated to Adonis, a god of fertility, death, and rebirth. The Adonis grove was a focal point for fertility rites, symbolizing the seasonal cycle of nature. As with other sacred groves in the ancient world, the trees here were seen as living symbols of the deity's presence, reinforcing the connection between nature, agriculture, and the divine.

The reverence for groves dedicated to gods like Zeus and Adonis shows how sacred natural spaces were integral to the religious and social fabric of ancient Near Eastern cultures.

These sacred groves often became the heart of religious life in their respective regions, not only as sites for ritual but also as places of healing and divine communication, reinforcing the deep connection between nature and the divine in ancient belief-systems.

Baltic polytheism

A sacred grove is known as alka(s) in Lithuanian and elks in Latvian, however, the terms are also sometimes used to refer to natural holy places in general.

The first mention of Baltic sacred groves dates back to 1075 when Adam of Bremen noted Baltic Prussian sacred groves and springs whose sacredness was believed to be polluted by the entry of Christians (solus prohibetur accessus lucorum et fontium, quos autumant pollui christianorum accessu). A few sacred groves in Sambian Peninsula are mentioned in the 14th-century documents of the Teutonic Order (sacra sylva, que Scayte vulgariter nominatur..., silva, quae dicitur Heyligewalt...). A religious centre of intertribal significance was Romuva (Romow) in Nadruvia, Prussia, as described by Peter of Dusburg in 1326.

For Curonians sacred groves were closely associated with the cult of the dead. By the early 15th century, with the disappearance of cremation traditions among the Curonians the sacred groves of Courland had lost their crematory function but remained as an inviolable place reserved for the dead. The role of the sacred forests in the 16th-century traditions of Curonian Kings is described in a travel description by Königsberg apothecary Reinhold Lubenau:

I first reached Mummel and then passed through Courland, reaching the Curonian king, where we had to watch his pagan superstitions. Since Christmas was approaching, they went hunting in their holy forest, where they do no hunting and do not cut a single rod throughout the rest of the year. All that they now hunted there: roe deer, red deer and hares, they skinned, cooked and placed on a long table. They fastened a large number of wax candles to the table, for the souls of their parents, children and relatives. After this, standing and walking to and fro, they ate and drank, and forced us to do likewise. Later, they brought an empty beer keg and beat on it with two sticks, and the men and women, as well as the children, danced around the table, something that continued for the whole night. When they went to bed one after another, they invited us to eat and take with us what we would, since they would not eat what was left over, but would give it to the dogs. Neither did they want to take any payment from us for what we had eaten.

— Reinhold Lubenau (20 December 1585)

Celtic polytheism

The Celts used sacred groves, called nemeton in Gaulish, for performing rituals, based on Celtic mythology. The deity involved was usually Nemetona – a Celtic goddess. Druids oversaw such rituals. Existence of such groves have been found in Germany, Switzerland, Czech Republic and Hungary in Central Europe, in many sites of ancient Gaul in France, as well as England and Northern Ireland. Sacred groves had been plentiful up until the 1st century BC, when the Romans attacked and conquered Gaul. One of the best known nemeton sites is that in the Nevet forest near Locronan in Brittany, France. Gournay-sur-Aronde (Gournay-on-Aronde), a village in the Oise department of France, also houses the remains of a nemeton.

Nemetons were often fenced off by enclosures, as indicated by the German term Viereckschanze – meaning a quadrangular space surrounded by a ditch enclosed by wooden palisades.

Many of these groves, like the sacred grove at Didyma, Turkey are thought to be nemetons, sacred groves protected by druids based on Celtic mythology. In fact, according to Strabo, the central shrine at Galatia was called Drunemeton. Some of these were also sacred groves in Greek times (as in the case of Didyma), but were based on a different or slightly changed mythology.

Germanic paganism

Trees hold a particular role in Germanic paganism and Germanic mythology, both as individuals (sacred trees) and in groups (sacred groves). Their central role is noted in the earliest accounts, with Roman historian Tacitus reporting Germanic cult practices occurred exclusively in groves, not temples. Scholars consider that reverence for and rites performed at individual trees are derived from the mythological role of the world tree, Yggdrasil; onomastic and some historical evidence also connects individual deities to both groves and individual trees. After Christianization, trees continue to play a significant role in the folk beliefs of the Germanic peoples.

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