The Witness: Long Called the Tree of Life, the Ginkgo Biloba Watches as we Leave our Carbon Foot Prints on the Earth.

Search ◽  
2008 ◽  
Vol 19 (6) ◽  
pp. 56-65
Author(s):  
Eric Roston
Keyword(s):  
Ginkgo Biloba ◽  
Tree Of Life ◽  
The Earth

scholarly journals The trees in the middle of Paradise (Gn 2:9) during the Great Lent: Orthodox hymnography as biblical interpretation

2021 ◽  
Vol 77 (4) ◽  
Author(s):  
Constantin H. Oancea
Keyword(s):  
New Testament ◽  
Biblical Interpretation ◽  
Tree Of Life ◽  
Direct Connection ◽  
Interesting Aspect ◽  
The Earth ◽  
The New Testament ◽  
The Cross ◽  
Biblical Texts ◽  
Selection Of

The article examines the interpretation of the Scripture in Byzantine hymnography during the Great Lent. Some notable recent contributions focus on Andrew of Crete’s and Romanos the Melodist’s compositions, illustrating the hymnographic way of understanding the Scriptures. The author of this study presents a selection of stanzas from hymns of the Triodion that refer to the trees of Paradise. Hymnography perceives the trees in Genesis 2–3 in direct connection with the cross. Only rarely is the tree of life a metaphor for Jesus, as the shadow of the tree of the cross is seldom a metaphor for protection. Another interesting aspect in relation to hymnography is the fact that it represents a type of intertextual exegesis of biblical texts. Hymnographers interpret passages from Genesis by using texts from Psalms, Prophets and especially from the New Testament, combining images and biblical texts in the depiction of liturgical moments.Contribution: Compared with previous research, this article discusses some rare hymnographic interpretations (shadow of the cross; cross in the middle of the earth). The analysis accentuates that the hymnic approach to the Scripture is a form of intertextual exegesis.

SACRIFICE AT THE MAIZE TREE

1999 ◽  
Vol 10 (2) ◽  
pp. 281-295 ◽  
Author(s):  
Ruud van Akkeren
Keyword(s):  
Comparative Study ◽  
Tree Of Life ◽  
Symbolic Meaning ◽  
Human Sacrifice ◽  
Main Subject ◽  
Prisoner Of War ◽  
The Earth ◽  
The World ◽  
Late Postclassic

In pre-Columbian times the famous dance drama, known as the Rab'inal Achi, but whose indigenous name is Xajoj Tun, ended in a human sacrifice. A comparative study of the native documents shows that the victim, an important prisoner of war, died by being shot with arrows. The tun dance was part of a larger festival, which served propagandistic aims. The ritual of the arrow sacrifice highlighted crucial political moments, for example, when new lords were installed, titles were handed out, or glorious battles that led to the power and hegemony of one or more ruling lineages were commemorated. In the case of the Rab'inal Achi, it is the heroic past of the Toj lineage, rulers in Late Postclassic Rab'inal, that proves to be the main subject. Interestingly, when focusing on the language used to describe the arrow sacrifice, we see that the victim, who was tied to a scaffold, a stake, or a column, was considered game, and the archers as hunters. The stake had a symbolic meaning, as well. It represented a tree of life, a tree we have come to know as the World Tree growing in the center of the earth and holding up the sky. In the Rab'inal Achi, that tree, the place where the Warrior of K'iche' is shot, is named the Maize Tree, the same fictitious tree that is depicted on the Tablet of the Foliated Cross of Palenque.

The ‘Tree of Life’ or Pohon-Budi: An International Exhibition Celebrates a Global Heritage

2021 ◽  
pp. 245592962110509
Author(s):  
Jasleen Dhamija ◽  
Manjari Nirula ◽  
Edric Ong
Keyword(s):  
International Exhibition ◽  
Tree Of Life ◽  
Kuala Lumpur ◽  
The Earth ◽  
The World ◽  
The Usa ◽  
Political Borders ◽  
The Uk ◽  
Creativity And Innovation

This article by a team of scholars, activists and a designer describes an effort to understand a heritage shared across many cultures—the Tree of Life is a symbol that appears in the myths, crafts and arts of civilizations on every continent—and to bring that heritage alive through exhibits featuring present-day artisans and artists. After overcoming major administrative barriers, an exhibition on this sacred theme premiered in Kuala Lumpur in 2015, curated by a Malaysian–Indian team. Expressions brought together from 35 countries blended natural and cultural ecologies with the sensitivity of each creator, working with a range of materials. After Malaysia, the exhibition travelled to India, the USA, Canada, Taiwan and Thailand. It is expected to move to Bhutan, China, the UK and elsewhere once the pandemic condition allows. Meanwhile, documentation and publication have helped share a breathtaking resource of knowledge and design. Described as ‘a thread that links the world’, this Tree of Life celebration demonstrates the importance of investing in research to build a foundation of scholarship upon which heritage can be brought to life for new generations. Here, the creativity and innovation of those who are repositories of ancient wisdom make tradition relevant to new times, revealing heritage as a timeless process that can be managed and shared by bringing old and contemporary disciplines together in new and uniting partnerships that extend far beyond political borders. New opportunities have opened for participants, inspiring other efforts. Here, heritage not only identifies the identity of each participating culture. These identities also combine as a shared heritage of all humankind, with the Tree of Life as a symbol of caring for the earth and for each other.

scholarly journals W sprawie konieczności zachowania przedludzkich systemów komunikacyjnych (bezjęzykowych) w kontekście zachowania bioróżnorodności

2021 ◽  
Vol 46 (1) ◽  
pp. 127-136
Author(s):  
Stanisław Puppel
Keyword(s):  
Communication Systems ◽  
Homo Sapiens ◽  
Tree Of Life ◽  
Paper Briefly ◽  
Human Species ◽  
Genus Homo ◽  
The Earth ◽  
Rich Diversity ◽  
Communication Modes

On the basis of the existing and unquestioned linguistic stance, a division of all the living creatures inhabiting the Earth into those which do not have language (i.e. prehuman and languageless) and those who have language (i.e. the genus Homo sapiens) is postulated. The paper briefly discusses a rich diversity of communication modes occurring in the domain of the prehuman communication systems, such as the auditory, visual, tactile, olfactory, electric, thermal, and seismic ones, with appropriate graphic illustrations. Furthermore, on the basis of the phenomenon of the observable shrinking of this diversity and the key position of the human species, it postulates the necessity of preserving this diversity in the context of biodiversity. This major postulate is in accord with the need to intensify attempts to preserve biodiversity as well as preserve the remaining diversity on the level of the prehuman communication systems as a major challenge of modern humanity. In this context, the human species is considered here as the species of the ‘overseers’ and ‘archivers’ of all the existing communication systems existing on the Earth as the carrier of the tree of life.

scholarly journals “All the Precious Trees of the Earth”: Trees in Restoration Scripture

Religions ◽  
2021 ◽  
Vol 12 (12) ◽  
pp. 1035
Author(s):  
David Charles Gore
Keyword(s):  
Cultural Landscape ◽  
Olive Tree ◽  
Tree Of Life ◽  
What Is Said ◽  
Book Of Mormon ◽  
Pine Tree ◽  
The Earth ◽  
The New Testament ◽  
Hebrew Scripture ◽  
Standards Of Beauty

In Hebrew scripture and the New Testament, trees play a prominent role, most obviously in the first chapters of Genesis and the last chapter of Revelations. Trees also serve as messianic heralds, as life-giving resources, as aesthetic standards of beauty, as exemplars of strength and fame, and as markers and instruments of salvation. Like the Hebrew Bible, the Book of Mormon and other Latter-day Saint scriptures feature prominent references to forests, trees, branches, roots, and seeds. What is unique about the spiritual and cultural landscape invoked by Latter-day Saint scripture? More specifically, what is said about trees and their accoutrements in restoration scripture? While numerous studies have focused on the major thematic tree scenes in the Book of Mormon, the tree of life in the visions of Lehi and Nephi, Zenos’ allegory of the olive tree, and Alma’s discourse on the seed of faith and the tree of righteousness, this paper aims at a broader look at trees in Latter-day Saint scripture. Taking cues from Robert Pogue Harrison’s Forests: The Shadow of Civilization, this paper takes a wide-ranging look at how trees in restoration scripture can help us rhetorically address the ecological dilemmas of our time. When the Gods built us a home, they did so with trees, and when God called on Their people to build a house, God told them to “bring the box tree, and the fir tree, and the pine tree, together with all the precious trees of the earth” to build it (see Abraham 4:11–12 and D&C 124:26–27). Another revelation declares bluntly: “Hurt not the earth, neither the sea, nor the trees” (D&C 77:9). As eaters of sunshine and exhalers of oxygen, trees have much to teach us about how to live, and trees in restoration scripture specifically contribute to a broader vision of ecological living.

The motion of a lunar orbiter

1966 ◽  
Vol 25 ◽  
pp. 373
Author(s):  
Y. Kozai
Keyword(s):  
Degrees Of Freedom ◽  
Dimensional Space ◽  
Artificial Satellite ◽  
Equations Of Motion ◽  
Triaxial Ellipsoid ◽  
The Moon ◽  
Secular Motion ◽  
The Earth ◽  
Close Satellite ◽  
The Mean

The motion of an artificial satellite around the Moon is much more complicated than that around the Earth, since the shape of the Moon is a triaxial ellipsoid and the effect of the Earth on the motion is very important even for a very close satellite.The differential equations of motion of the satellite are written in canonical form of three degrees of freedom with time depending Hamiltonian. By eliminating short-periodic terms depending on the mean longitude of the satellite and by assuming that the Earth is moving on the lunar equator, however, the equations are reduced to those of two degrees of freedom with an energy integral.Since the mean motion of the Earth around the Moon is more rapid than the secular motion of the argument of pericentre of the satellite by a factor of one order, the terms depending on the longitude of the Earth can be eliminated, and the degree of freedom is reduced to one.Then the motion can be discussed by drawing equi-energy curves in two-dimensional space. According to these figures satellites with high inclination have large possibilities of falling down to the lunar surface even if the initial eccentricities are very small.The principal properties of the motion are not changed even if plausible values ofJ3andJ4of the Moon are included.This paper has been published in Publ. astr. Soc.Japan15, 301, 1963.

Formation of Lunar Craters and Bright Rays as a Result of Meteorite Impacts

1962 ◽  
Vol 14 ◽  
pp. 415-418
Author(s):  
K. P. Stanyukovich ◽  
V. A. Bronshten
Keyword(s):  
Explosive Charge ◽  
The Moon ◽  
Meteorite Impacts ◽  
The Earth ◽  
Lunar Craters ◽  
The Impact

The phenomena accompanying the impact of large meteorites on the surface of the Moon or of the Earth can be examined on the basis of the theory of explosive phenomena if we assume that, instead of an exploding meteorite moving inside the rock, we have an explosive charge (equivalent in energy), situated at a certain distance under the surface.

The Origin of the Moon

1962 ◽  
Vol 14 ◽  
pp. 149-155 ◽  
Author(s):  
E. L. Ruskol
Keyword(s):  
Chemical Composition ◽  
Solar System ◽  
The Moon ◽  
The Earth ◽  
The Difference ◽  
Origin Of The Moon

The difference between average densities of the Moon and Earth was interpreted in the preceding report by Professor H. Urey as indicating a difference in their chemical composition. Therefore, Urey assumes the Moon's formation to have taken place far away from the Earth, under conditions differing substantially from the conditions of Earth's formation. In such a case, the Earth should have captured the Moon. As is admitted by Professor Urey himself, such a capture is a very improbable event. In addition, an assumption that the “lunar” dimensions were representative of protoplanetary bodies in the entire solar system encounters great difficulties.

The Origin of the Moon and its Relationship to the Origin of the Solar System

1962 ◽  
Vol 14 ◽  
pp. 133-148 ◽  
Author(s):  
Harold C. Urey
Keyword(s):  
Solar System ◽  
The Moon ◽  
The Past ◽  
The Earth ◽  
Short Period ◽  
Origin Of The Moon

During the last 10 years, the writer has presented evidence indicating that the Moon was captured by the Earth and that the large collisions with its surface occurred within a surprisingly short period of time. These observations have been a continuous preoccupation during the past years and some explanation that seemed physically possible and reasonably probable has been sought.

Probable Structure and Nature of the Formations on the Reverse Side of the Moon According to Photometric Measurements of Lunar Photographs

1962 ◽  
Vol 14 ◽  
pp. 39-44
Author(s):  
A. V. Markov
Keyword(s):  
The Moon ◽  
Probable Structure ◽  
The Earth ◽  
Interplanetary Station ◽  
Photometric Measurements ◽  
Automatic Interplanetary Station

Notwithstanding the fact that a number of defects and distortions, introduced in transmission of the images of the latter to the Earth, mar the negatives of the reverse side of the Moon, indirectly obtained on 7 October 1959 by the automatic interplanetary station (AIS), it was possible to use the photometric measurements of the secondary (terrestrial) positives of the reverse side of the Moon in the experiment of the first comparison of the characteristics of the surfaces of the visible and invisible hemispheres of the Moon.

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