Sacred grove in the context of "Voltumna"

In ancient Roman religion and myth, Faunus [ˈfau̯nʊs] was the rustic god of the forest, plains and fields; when he made cattle fertile, he was called Inuus. He came to be equated in literature with the Greek god Pan, after which Romans depicted him as a horned god.

Faunus was one of the oldest Roman deities, known as the di indigetes. According to the epic poet Virgil, he was a legendary king of the Latins. His shade was consulted as a goddess of prophecy under the name of Fatuus, with oracles in the sacred grove of Tibur, around the well Albunea, and on the Aventine Hill in ancient Rome itself.

Canaanite religion or Syro-Canaanite religions refers to the myths, cults, and ritual practices of people in the land of Canaan in the southern Levant during roughly the first three millennia BC. Canaanite religions were polytheistic and in some cases monolatristic. They were influenced by neighboring cultures, particularly ancient Egyptian and Mesopotamian religious practices. The pantheon was headed by the god El and his consort Asherah, with other significant deities including Baal, Anat, Astarte, and Dagon.

Canaanite religious practices included animal sacrifice, veneration of the dead, and the worship of deities through shrines and sacred groves. The religion also featured a complex mythology, including stories of divine battles and cycles of death and rebirth. Archaeological evidence, particularly from sites like Ugarit, and literary sources, including the Ugaritic texts and the Hebrew Bible, have provided most of the current knowledge about Canaanite religion.

Colonus or Kolonos (/kəˈloʊnəs/; Ancient Greek: Κολωνός, translit. Kolōnós) was a deme of the phyle Aegeis, of ancient Attica, celebrated as the deme of Sophocles, and the scene of one of the poet's tragedies, was situated ten stadia from the gate of the city, called Dipylum, near Plato's Academy and the river Cephissus. It derived its name from two small but conspicuous heights, which rise from the plain a little to the north of the Academy. Hence it is called by Sophocles "the white Colonus". It was under the especial care of Poseidon, and is called by Thucydides the ἱερόν of this god. It is frequently called Colonus Hippius or Kolonos Hippeios (Κολωνός Ἵππειος) or Hippius Colonus or Hippeios Kolonos (Ἵππειος Κολωνός), both meaning "Colonus of the Horses", to distinguish it from the "Colonus Agoraeus" in Athens. Besides the temple of Poseidon, it possessed a sacred grove of the Eumenides, altars of Athena Hippia, Demeter, Zeus, and Prometheus, together with sanctuaries of Peirithous, Theseus, Oedipus, and Adrastus. According to Greek mythology, Oedipus was buried there, as described by Sophocles, who was born there, in his Oedipus at Colonus. The natural beauties of the spot are described by Sophocles in the magnificent chorus: "Here the nightingale, a constant guest, trills her clear note under the trees of green glades, dwelling amid the wine-dark ivy and the god's inviolate foliage, rich in berries and fruit, unvisited by sun, unvexed by the wind of any storm. Here the reveller Dionysus ever walks the ground, companion of the nymphs that nursed him."

In the Athenian oligarchic revolution of 411 BCE, the oligarchs convened at the sanctuary of Poseidon Hippios at Colonus to frame their new constitution.

A sacred natural site is a natural feature or a large area of land or water having special spiritual significance to peoples and communities. Sacred natural sites consist of all types of natural features including mountains, hills, forests, groves, trees, rivers, lakes, lagoons, caves, islands and springs. They are often considered sacred spaces.

Panathenaic amphorae were the amphorae, large ceramic vessels, that contained the olive oil given as a prize in the Panathenaic Games. Some were ten imperial gallons (12 US gal; 45 L) and 60–70 cm (24–28 in) high. This oil came from the sacred grove of Athena at Akademia. The amphorae which held it had the distinctive form of tight handles, narrow neck and feet, and they were decorated with consistent symbols, in a standard form using the black figure technique, and continued to be so, long after the black figure style had fallen out of fashion. Some Panathenaic amphorae depicted Athena Promachos, goddess of war, advancing between columns brandishing a spear and wearing the aegis, and next to her the inscription τῶν Ἀθήνηθεν ἄθλων "(one) of the prizes from Athens". On the back of the vase was a representation of the event for which it was an award. Sometimes roosters are depicted perched on top of the columns. The significance of the roosters remains a mystery. Later amphorae also had that year's archon's name written on it making finds of those vases archaeologically important.

The vases were commissioned by the state from the leading pottery workshops of the day in large numbers. Their canonical shape was set by 530 BC, but the earliest known example is the Burgon vase (British Museum, B130), which depicts Athena's owl nestling on the neck of the vase and on the reverse is a synoris team. This may mean that the vase predates the festival's reorganization in 566 since it is not an athletic event. The cock column is first seen on a panathenaic by Exekias (Karlsruhe 65.45). By the early fourth century the inclusion of the archon's name appears on these vases, the earliest almost intact one being Asteios 373/2 BC. (Oxford, 1911.257). There is a fragment that bears the name Hippodamas of 375/4 BC, however, which may also be a panathenaic, and Beazley suggests there may be a preceding one, Pythokles of 392/1.

Sacred groves of India are forest fragments of varying sizes, which are communally protected, and which usually have a significant religious connotation for the protecting community. Hunting and logging are usually strictly prohibited within these patches. Other forms of forest usage like honey collection and deadwood collection are sometimes allowed on a sustainable basis. NGOs work with local villagers to protect such groves. Traditionally, and in some cases even today, members of the community take turns to protect the grove. The introduction of the protected area category community reserves under the Wild Life (Protection) Amendment Act, 2002 has introduced legislation for providing government protection to community held lands, which could include sacred groves.

Around 14,000 sacred groves have been reported across India, which act as reservoirs of rare fauna, and more often rare flora, amid rural and even urban settings. Experts believe that the total number of sacred groves could be as high as 100,000. Threats to the groves include urbanization, and over-exploitation of resources. While many of the groves are looked upon as abodes of Hindu deities, in the recent past a number of them have been partially cleared for construction of shrines and temples. Sacred groves are places of yatra (pilgrimage) in Indian-origin religions, such as Hinduism, Buddhism, Jainism and Sikhism.

Trees hold a particular role in Germanic paganism and Germanic mythology, both as individuals (sacred trees) and in groups (sacred groves). The central role of trees in Germanic religion is noted in the earliest written reports about the Germanic peoples, with the Roman historian Tacitus stating that Germanic cult practices took place exclusively in groves rather than 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 Christianisation, trees continue to play a significant role in the folk beliefs of the Germanic peoples.