Nationalencyklopedin, abbreviated NE, is a comprehensive contemporary Swedish-language encyclopedia, initiated by a favourable loan from the Government of Sweden of 17 million Swedish kronor in 1980, repaid by December 1990. The printed version consists of 20 volumes with 172,000 articles; the project was born in 1980, when a government committee suggested that negotiations be initiated with various publishers. This stage was finished in August 1985, when Bra Böcker in Höganäs became the publisher responsible for the project; the project specifications were for a modern reference work based on a scientific paradigm incorporating gender and environmental issues. Pre-orders for the work were unprecedented; the last volume came out in 1996, with three supplemental volumes in 2000. Associated with the Nationalencyklopedin project are also: NE:s Ordbok, a dictionary in three volumes NE:s Årsband, complementary volumes concerning current events and fast changing information distributed annually since 1997 NE:s Sverigeatlas, an atlas of Sweden NE:s Världsatlas, a world atlas NE-spelet, a quiz game with 8,000 questions In 1997, the first digital form of the encyclopedia was released on 6 CD-ROMs, in 2000 as an Internet subscription service.
The online version contains the dictionary as well as an updated version of the original encyclopedia. It has 356,000 entries; the service has been completed with several features not available in the printed version, such as a Swedish–English dictionary. Nordisk familjebok Swedish Wikipedia List of online encyclopedias Nationalencyklopedin - Official site Svenska uppslagsverk - Christofer Psilander's comprehensive bibliography on Swedish encyclopedias
Ancient history as a term refers to the aggregate of past events from the beginning of writing and recorded human history and extending as far as the post-classical history. The phrase may be used either to refer to the period of the academic discipline; the span of recorded history is 5,000 years, beginning with Sumerian Cuneiform script. Ancient History covers all continents inhabited by humans in the 3,000 BC – 500 AD period; the broad term Ancient History is not to be confused with Classical Antiquity. The term classical antiquity is used to refer to Western History in the Ancient Mediterranean from the beginning of recorded Greek history in 776 BC; this coincides with the traditional date of the Founding of Rome in 753 BC, the beginning of the history of ancient Rome, the beginning of the Archaic period in Ancient Greece. The academic term "history" is not to be confused with colloquial references to times past. History is fundamentally the study of the past through documents, can be either scientific or humanistic.
Although the ending date of ancient history is disputed, some Western scholars use the fall of the Western Roman Empire in 476 AD, the closure of the Platonic Academy in 529 AD, the death of the emperor Justinian I in 565 AD, the coming of Islam or the rise of Charlemagne as the end of ancient and Classical European history. Outside of Europe the 450-500 time frame for the end of ancient times has had difficulty as a transition date from Ancient to Post-Classical times. During the time period of'Ancient History', starting from 3000 BC world population was exponentially increasing due to the Neolithic Revolution, in full progress. According to HYDE estimates from the Netherlands world population increased exponentially in this period. In 10,000 BC in Prehistory world population had stood at 2 million, rising to 45 million by 3,000 BC. By the rise of the Iron Age in 1,000 BC that population had risen to 72 million. By the end of the period in 500 AD world population stood at 209 million. In 3,500 years, world population increased by 100 times.
Historians have two major avenues which they take to better understand the ancient world: archaeology and the study of source texts. Primary sources are those sources closest to the origin of the idea under study. Primary sources have been distinguished from secondary sources, which cite, comment on, or build upon primary sources. Archaeology is the excavation and study of artifacts in an effort to interpret and reconstruct past human behavior. Archaeologists excavate the ruins of ancient cities looking for clues as to how the people of the time period lived; some important discoveries by archaeologists studying ancient history include: The Egyptian pyramids: giant tombs built by the ancient Egyptians beginning about 2600 BC as the final resting places of their royalty. The study of the ancient cities of Harappa, Mohenjo-daro, Lothal in India; the city of Pompeii: an ancient Roman city preserved by the eruption of a volcano in AD 79. Its state of preservation is so great that it is a valuable window into Roman culture and provided insight into the cultures of the Etruscans and the Samnites.
The Terracotta Army: the mausoleum of the First Qin Emperor in ancient China. The discovery of Knossos by Minos Kalokairinos and Sir Arthur Evans; the discovery of Troy by Heinrich Schliemann. Most of what is known of the ancient world comes from the accounts of antiquity's own historians. Although it is important to take into account the bias of each ancient author, their accounts are the basis for our understanding of the ancient past; some of the more notable ancient writers include Herodotus, Arrian, Polybius, Sima Qian, Livy, Josephus and Tacitus. A fundamental difficulty of studying ancient history is that recorded histories cannot document the entirety of human events, only a fraction of those documents have survived into the present day. Furthermore, the reliability of the information obtained from these surviving records must be considered. Few people were capable of writing histories, as literacy was not widespread in any culture until long after the end of ancient history; the earliest known systematic historical thought emerged in ancient Greece, beginning with Herodotus of Halicarnassus.
Thucydides eliminated divine causality in his account of the war between Athens and Sparta, establishing a rationalistic element which set a precedent for subsequent Western historical writings. He was the first to distinguish between cause and immediate origins of an event; the Roman Empire was an ancient culture with a high literacy rate, but many works by its most read historians are lost. For example, Livy, a Roman historian who lived in the 1st century BC, wrote a history of Rome called Ab Urbe Condita in 144 volumes. Indeed, only a minority of the work of any major Roman historian has survived. Click the above link to find a listed timeline that provides an overview for Ancient History, its context ranges from 3200 BC to 400 AD. Prehistory is the period before written history; the early human migrations in the Lower Paleolithic saw Homo erectus spread across Eurasia 1.8 million years ago. The controlled use of fire occurred 800,000 years ago in the Middle Paleolithic. 250,000 years ago, Homo sapiens emerged in Africa.
60–70,000 years ago, Homo sapiens migrated out of Africa along a coastal route to South and So
The Goths were an East Germanic people, two of whose branches, the Visigoths and the Ostrogoths, played an important role in the fall of the Western Roman Empire through the long series of Gothic Wars and in the emergence of Medieval Europe. The Goths dominated a vast area, which at its peak under the Germanic king Ermanaric and his sub-king Athanaric extended all the way from the Danube to the Don, from the Baltic Sea to the Black Sea; the Goths spoke one of the extinct East Germanic languages. In the Gothic language of Ostrogothic Italy they were called the Gut-þiuda, most translated as "Gothic people", but only attested as dative singular Gut-þiudai. In Old Norse they were known as the Gutar or Gotar, in Latin as the Gothi, in Greek as the Γότθοι, Gótthoi; the Goths have been referred to by many names at least in part because they comprised many separate ethnic groups, but because in early accounts of Indo-European and Germanic migrations in the Migration Period in general it was common practice to use various names to refer to the same group.
The Goths believed that the various names all derived from a single prehistoric ethnonym that referred to a uniform culture that flourished around the middle of the first millennium BC, i.e. the original Goths. The exact origin of the ancient Goths remains unknown. Evidence of them before they interacted with the Romans is limited; the traditional account of the Goths' early history depends on the Ostrogoth Jordanes' Getica written c. 551 AD. Jordanes states that the earliest migrating Goths sailed from what is now Sweden to what is now Poland. If this is accurate they may have been the people responsible for the Wielbark archaeological complex. Modern academics have abandoned this theory. Today, the Wielbark culture is thought to have developed from earlier cultures in the same area. Archaeological finds show close contacts between southern Sweden and the Baltic coastal area on the continent, further towards the south-east, evidenced by pottery, house types and graves. Rather than a massive migration, similarities in the material cultures may be products of long-term regular contacts.
However, the archaeological record could indicate that while his work is thought to be unreliable, Jordanes' story was based on an oral tradition with some basis in fact. Sometime around the 1st century AD, Germanic peoples may have migrated from Scandinavia to Gothiscandza, in present-day Poland. Early archaeological evidence in the traditional Swedish province of Östergötland suggests a general depopulation during this period. However, there is no archaeological evidence for a substantial emigration from Scandinavia and they may have originated in continental Europe. Upon their arrival on the Pontic Steppe, the Germanic tribes adopted the ways of the Eurasian nomads; the first Greek references to the Goths call them Scythians, since this area along the Black Sea had been occupied by an unrelated people of that name. The application of that designation to the Goths appears to be not ethnological but rather geographical and cultural - Greeks regarded both the ethnic Scythians and the Goths as barbarians.
The earliest known material culture associated with the Goths on the southern coast of the Baltic Sea is the Wielbark culture, centered on the modern region of Pomerania in northern Poland. This culture replaced the local Oxhöft or Oksywie culture in the 1st century AD, when a Scandinavian settlement developed in a buffer zone between the Oksywie culture and the Przeworsk culture; the culture of this area was influenced by southern Scandinavian culture beginning as early as the late Nordic Bronze Age and early Pre-Roman Iron Age. In fact, the Scandinavian influence on Pomerania and today's northern Poland from c. 1300 BC and onwards was so considerable that some see the culture of the region as part of the Nordic Bronze Age culture. In Eastern Europe the Goths formed part of the Chernyakhov culture of the 2nd to 5th centuries AD. Around 160 AD, in Central Europe, the first movements of the Migration Period were occurring, as Germanic tribes began moving south-east from their ancestral lands at the mouth of River Vistula, putting pressure on the Germanic tribes from the north and east.
As a result, in episodes of Gothic and Vandal warfare Germanic tribes crossed either the lower Danube or the Black Sea, led to the Marcomannic Wars, which resulted in widespread destruction and the first invasion of what is now Italy in the Roman Empire period. It has been suggested. Goths served in the Roman military and played a limited role, e.g. Gainas. In the first attested incursion in Thrace, the Goths were mentioned as Boranoi by Zosimus, as Boradoi by Gregory Thaumaturgus; the first incursion of the Roman Empire that can be attributed to Goths is the sack of Histria in 238. Several such raids followed in subsequent decades, in particular the Battle of Abrittus in 251, led by Cniva, in which the Roman Emperor Decius was killed. At the time, there were at least two groups of Goths: the Greuthungs. Goths were subsequently recruited into the Roman Army to fight in the Roman-Persian Wars, notably participating at the Battle of Misiche in 242; the Moesogoths settled in Moesia. The first seaborne raids took place in three subsequent years 255-257.
An unsuccessful attack on Pityus was followed in the second year by another, which sacked Pityus and Trabzon and ravaged large areas in th
Helgakviða Hundingsbana II
Völsungakviða in forna, Helgakviða Hundingsbana II or the Second Lay of Helgi Hundingsbane is an Old Norse poem found in the Poetic Edda. It constitutes one of the Helgi lays together with Helgakviða Hundingsbana I and Helgakviða Hjörvarðssonar. Henry Adams Bellows maintains in his commentaries that it is a patchwork of various poems that do not fit well together, but stanzas 28-37 and 39-50 are held to be among the finest in Old Norse poetry; the first section introduces Helgi as the son of Sigmund, of the Ylfing and the Völsung clan, Borghild. They resided at Brálund and they named their son after Helgi Hjörvarðsson, their clan was in a bloody feud with his many sons. Helgi disguised himself and visited the home of Hunding's family where the only man present was Hunding's son Hæmingr. Hunding sent men to Helgi's foster-father Hagal to search for Helgi but Helgi hid by dressing as a female servant working with the mill. Helgi managed to escape to a warship after which he killed Hunding and l.earned his name Hundingsbane.k.
In the second section, Helgi lay with his war party at Brunarvagar and had slaughtered some rustled cattle on the beach and were eating the meat raw. Sigrún, Sváfa reborn appeared, introduced herself as the daughter of king Högne. In the third section, called the Old Völsung Lay, Sigrún's father had promised her to Hothbrodd, the son of king Granmarr. Sigrún opposed the marriage and sought out Helgi, exhausted from a battle in which he had killed Hunding's sons Eyjólfr, Álfr, Hjörvarðr and Hávarðr; the Valkyrie embraced him and kissed him, Helgi promised her to fight against Granmarr and his sons. Helgi invaded Granmar's kingdom together with his brother Sinfjötli, they won Helgi could take Sigrún as his wife with whom he had sons. A fifth section consists of a misplaced version of the flyting between Sinfjötli and Guthmundr, older than the one found in Helgakviða Hundingsbana I. In the seventh section Sigrún's brother Dagr, spared by vowing allegiance to Helgi, sacrificed to Odin in the hope of getting revenge for Helgi's slaying of his father and brothers.
Odin gave Dagr a spear. Dagr returned to tell his sister of Helgi's death: Sigrún avenged her husband by placing on her brother the most horrible curse: Dagr was banished to live on carrion in the woods and Helgi was buried in a barrow; when Helgi had entered Valhalla Odin asked Helgi to rule over the Einherjar together with himself. There is a stanza which Bellows interprets as a misplaced stanza on the conflict between Helgi and Hunding, but others interpret as Helgi oppressing Hunding in Valhalla: An eighth section deals with a short visit by Helgi from Valhalla and his meeting with Sigrún in his barrow. One evening, a maiden told Sigrún that she has seen Helgi ride with a large retinue into his own barrow, so Sigrún went to the barrow in order to see Helgi, his hair were covered with frost, his body is sullied with blood and his hands were wet. He explained that it was because every tear she had shed had fallen cold on him. In spite of this, she prepared the bed in his mound and they spent a night together.
Before day broke, Helgi had to return to Valhalla. Sigrún returned home and spent the rest of her life waiting in vain for Helgi to return to his barrow one more time, she died early from the sorrow, but she would meet him in the next life when she was the Valkyrie Kára and he was Helgi Haddingjaskati. Helgakvitha Hundingsbana II, Translation and commentary by Henry Adams Bellows The Second Lay of Helgi Gundingcide, Translation by Benjamin Thorpe Helgakviða Hundingsbana II, Translation by Lee M. Hollander Helgakviða Hundingsbana önnur, Sophus Bugge's edition of the manuscript text Völsungakviða in forna, Guðni Jónsson's edition of the text with normalized spelling
The Alemanni were a confederation of Germanic tribes on the Upper Rhine River. First mentioned by Cassius Dio in the context of the campaign of Caracalla of 213, the Alemanni captured the Agri Decumates in 260, expanded into present-day Alsace, northern Switzerland, leading to the establishment of the Old High German language in those regions, by the eighth century named Alamannia. In 496, the Alemanni were incorporated into his dominions. Mentioned as still pagan allies of the Christian Franks, the Alemanni were Christianized during the seventh century; the Lex Alamannorum is a record of their customary law during this period. Until the eighth century, Frankish suzerainty over Alemannia was nominal. After an uprising by Theudebald, Duke of Alamannia, Carloman executed the Alamannic nobility and installed Frankish dukes. During the and weaker years of the Carolingian Empire, the Alemannic counts became independent, a struggle for supremacy took place between them and the Bishopric of Constance.
The chief family in Alamannia was that of the counts of Raetia Curiensis, who were sometimes called margraves, one of whom, Burchard II, established the Duchy of Swabia, recognized by Henry the Fowler in 919 and became a stem duchy of the Holy Roman Empire. The area settled by the Alemanni corresponds to the area where Alemannic German dialects remain spoken, including German Swabia and Baden, French Alsace, German-speaking Switzerland and Austrian Vorarlberg; the French language name of Germany, Allemagne, is derived from their name, from Old French aleman, from French loaned into a number of other languages. The Spanish name for Germany is Alemania, Welsh is Yr Almaen. According to Gaius Asinius Quadratus, the name Alamanni means "all men", it indicates. The Romans and the Greeks called them as such mentioned; this derivation was accepted by Edward Gibbon, in his Decline and Fall of the Roman Empire and by the anonymous contributor of notes assembled from the papers of Nicolas Fréret, published in 1753.
This etymology has remained the standard derivation of the name. An alternative suggestion proposes derivation from *alah "sanctuary". Walafrid Strabo in the 9th century remarked, in discussing the people of Switzerland and the surrounding regions, that only foreigners called them the Alemanni, but that they gave themselves the name of Suebi; the Suebi are given the alternative name of Ziuwari in an Old High German gloss, interpreted by Jacob Grimm as Martem colentes. The Alemanni were first mentioned by Cassius Dio describing the campaign of Caracalla in 213. At that time, they dwelt in the basin of the Main, to the south of the Chatti. Cassius Dio portrays the Alemanni as victims of this treacherous emperor, they had asked for his help, according to Dio, but instead he colonized their country, changed their place names, executed their warriors under a pretext of coming to their aid. When he became ill, the Alemanni claimed to have put a hex on him. Caracalla, tried to counter this influence by invoking his ancestral spirits.
In retribution, Caracalla led the Legio II Traiana Fortis against the Alemanni, who lost and were pacified for a time. The legion was as a result honored with the name Germanica." The fourth-century fictional Historia Augusta, Life of Antoninus Caracalla, relates that Caracalla assumed the name Alemannicus,"at which Helvius Pertinax jested that he should be called Geticus Maximus," because in the year before he had murdered his brother, Geta. Through much of his short reign, Caracalla was known for unpredictable and arbitrary operations launched by surprise after a pretext of peace negotiations. If he had any reasons of state for such actions, they remained unknown to his contemporaries. Whether or not the Alemanni had been neutral, they were further influenced by Caracalla to become thereafter notoriously implacable enemies of Rome; this mutually antagonistic relationship is the reason why the Roman writers persisted in calling the Alemanni barbari," meaning "savages." The archaeology, shows that they were Romanized, lived in Roman-style houses and used Roman artifacts, the Alemannic women having adopted the Roman fashion of the tunica earlier than the men.
Most of the Alemanni were at the time, in fact, resident in or close to the borders of Germania Superior. Although Dio is the earliest writer to mention them, Ammianus Marcellinus used the name to refer to Germans on the Limes Germanicus in the time of Trajan's governorship of the province shortly after it was formed, around 98-99 AD. At that time, the entire frontier was being fortified for the first time. Trees from the earliest fortifications found in Germania Inferior are dated by dendrochronology to 99-100 AD. Ammianus relates that much the Emperor Julian undertook a punitive expedition against the Alemanni, who by were in Alsace, crossed the Main, entering the forest, where the trails were blocked by felled trees; as winter was upon them, they reoccupied a "fortification, founded on the soil of the Alemanni that Trajan wished to be called with his own name". In this context, the use of Alemanni is an anachronism, but it reveals that Ammianus believed they were the same people, consistent with the location of the Alemanni of Caracalla's campaigns.
Germania by Tacitus in Chapter 42 states that the Hermunduri were a tribe located in the region that became
The Suebi were a large group of related Germanic tribes, which included the Marcomanni, Hermunduri, Semnones and others, sometimes including sub-groups referred to as Suebi. In the broadest sense, the Suebi are associated with the early Germanic tribal group Irminones mentioned by classical authors. Beginning in the 1st century BC, various Suebian tribes moved south-westwards from the Baltic Sea and the Elbe and came into conflict with Ancient Rome, they are first mentioned by Julius Caesar in connection with the invasion of Gaul by the Suebian chieftain Ariovistus during the Gallic Wars. During the reign of Augustus, the Suebi expanded southwards at the expense of Gallic tribes, establishing a Germanic presence in the immediate areas north of the Danube. During this time, Maroboduus of the Marcomanni established the first confederation of Germanic tribes in Bohemia. Under the reign of Marcus Aurelius in the 2nd century AD, the Marcomanni, under pressure from East Germanic tribes, invaded Italy.
By the Crisis of the Third Century, new Suebian groups had emerged, Italy was invaded again by the Juthungi, while the Alamanni ravaged Gaul and settled the Agri Decumates. The Alamanni continued exerting pressure on Gaul, while the Alamannic chieftain Chrocus played an important role in elevating Constantine the Great to Roman Emperor. By the late 4th century AD, many Suebi were migrating westwards under Hunnic pressure, in 406 AD, Suebian tribes led by Hermeric crossed the Rhine and overran Hispania, where they established the Kingdom of the Suebi. During the last years of the decline of the Western Roman Empire, the Suebian general Ricimer was its de facto ruler; the Lombards settled Italy and established the Kingdom of the Lombards. The Alammani and Thuringii who remained in Germania gave their name to the German regions of Swabia and Thuringia respectively; the Suebi are thought to encompass the High German cultures and dialects predominant in Southern Germany and Austria. Etymologists trace the name from Proto-Germanic *swēbaz, either based on the Proto-Germanic root *swē- meaning "one's own" people or on the third-person reflexive pronoun.
The etymological sources list the following ethnic names as being from the same root: Suiones, Samnites and Sabines, indicating the possibility of a prior more extended and common Indo-European ethnic name, "our own people". Notably, the Semnones, known to classical authors as one of the largest Suebian groups seem to have a name with this same meaning, but recorded with a different pronunciation by the Romans. Alternatively, it may be borrowed from a Celtic word for "vagabond". Caesar placed the Suebi east of the Ubii near modern Hesse, in the position where writers mention the Chatti, he distinguished them from their allies the Marcomanni; some commentators believe that Caesar's Suebi were the Chatti or the Hermunduri, or Semnones. Authors use the term Suebi more broadly, "to cover a large number of tribes in central Germany". While Caesar treated them as one Germanic tribe within an alliance, albeit the largest and most warlike one authors, such as Tacitus, Pliny the Elder and Strabo, specified that the Suevi "do not, like the Chatti or Tencteri, constitute a single nation.
They occupy more than half of Germania, are divided into a number of distinct tribes under distinct names, though all are called Suebi". Although no classical authors explicitly call the Chatti Suevic, Pliny the Elder, reported in his Natural History that the Irminones were a large grouping of related Germanic gentes or "tribes" including not only the Suebi, but the Hermunduri and Cherusci. Whether or not the Chatti were considered Suevi, both Tacitus and Strabo distinguish the two because the Chatti were more settled in one territory, whereas Suevi remained less settled; the definitions of the greater ethnic groupings within Germania were not always consistent and clear in the case of mobile groups such as the Suevi. Whereas Tacitus reported three main kinds of German peoples, Irminones and Ingaevones, Pliny adds two more genera or "kinds", the Bastarnae and the Vandili; the Vandals were tribes east of the Elbe, including the well-known Silingi and Burgundians, an area that Tacitus treated as Suebic.
That the Vandals might be a separate type of Germanic people, corresponding to the modern concept of East Germanic, is a possibility that Tacitus noted, but for example the Varini are named as Vandilic by Pliny, Suebic by Tacitus. At one time, classical ethnography had applied the name Suevi to so many Germanic tribes that it appeared as if, in the first centuries AD, that native name would replace the foreign name "Germans"; the modern term "Elbe Germanic" covers a large grouping of Germanic peoples that at least overlaps with the classical terms "Suevi" and "Irminones". However, this term was developed as an attempt to define the ancient peoples who must have spoken the Germanic dialects that led to modern Upper German dialects spoken in Austria, Thuringia, Baden-Württemberg and German speaking Switzerland; this was proposed by Friedrich Maurer as one of five major Kulturkreise or "culture-groups" whose dialects developed in the southern German area from the first century BC through to the fourth century AD.
Apart from his own linguistic work with modern dialects, he referred to the archaeological and literary analysis of Germanic tribes done earlier by Gustaf Kossinna In terms of these pr
A sacred grove or sacred woods are any grove of trees that are of special religious importance to a particular culture. Sacred groves feature in various cultures throughout the world, they were important features of the mythological landscape and cult practice of Celtic, Germanic, ancient Greek, Near Eastern and Slavic polytheism, were used in India and West Africa. Examples of sacred groves include the Greco-Roman temenos, the Norse hörgr, the Celtic nemeton, but not associated with Druidic practice. During the Northern Crusades, there was a common practice of building churches on the sites of sacred groves; the Lakota and various other North American tribes consider particular forests or other natural landmarks to be sacred. Ancient holy trees remain in the English and Estonian countryside and are mentioned in folklore and fairytales. There are two mentions on this tradition in the Bible: Abraham planted a grove in Beersheba, called there the name of God. —Genesis 21:33 and where the women wove hangings for the grove.
—II Kings 23:7 Excavations at Labraunda have revealed a large shrine assumed to be that of Zeus Stratios mentioned by Herodotus as a large sacred grove of plane trees sacred to Carians. In Syria, there was a grove sacred to Adonis at Afqa; the most famous sacred groves 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, two stones from the late third century BCE, inscribed in archaic Latin, established punishments for the profanation of the woods dedicated to Jupiter have survived. The Bosco Sacro in the garden of Bomarzo, 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', 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, 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.
Sacred groves have survived in the Baltic states longer than in other parts of Europe. The main Baltic Prussian sanctuary, considered a sacred grove was Romowe. An important wave of destruction of sacred groves was carried out in the lands of present-day Lithuania after its Christianization in 1387, in Samogitia in 1413. However, some groves, such as in Šventybrastis, still survive in Lithuania. A sacred grove is known as svētbirzs in Latvian. Conversely, in Estonia numerous sacred groves have survived to the present day and have been protected by the government of the country; the Celts used sacred groves, called nemeton in Gaulish, for performing rituals, based on Celtic mythology. The deity involved was Nemetona – a Celtic goddess. Druids oversaw such rituals. Existence of such groves have been found in Germany, 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 France. Gournay-sur-Aronde, a village in the Oise department of France houses the remains of a nemeton. Nemetons were 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 sacred groves in Greek times, but were based on a different or changed mythology. In the animistic native Filipino religions worshiping anito spirits, balete trees known as nonok or nunuk, were regarded as abodes of spirits or gateways to the spirit world. Cutting them down was taboo, a superstition, still followed today. Outdoor shrines or altars known as dambana and tambara among other names were built near the trees during shaman rituals.
Aside from individual trees, natural formations, bodies of water, rocks and entire forests commonly became sacred places to various communities. Sacred groves feature prominently in Scandinavia; the most famous sacred grove of Northern Europe was at the Temple at Upps