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Ailanthus altissima (/ eɪ ˈ l æ n θ ə s æ l ˈ t ɪ s ɪ m ə / ay-LAN-thəss al-TIH-sim-ə), [3] commonly known as tree of heaven, ghetto palm, Ailanthus, varnish tree, copal tree, stinking sumac, Chinese sumac, paradise tree, [4] or in Chinese as chouchun (Chinese: 臭椿; pinyin: chòuchūn), is a deciduous tree in the family Simaroubaceae. [1]
Ailanthus excelsa, commonly known as tree of heaven, is a large deciduous tree found in India and Sri Lanka. [1] In Tamil, it is also known as Pi-Nari Maram due to its disagreeable odor. The trees are grown along the edges of fields and rivers to mark boundaries and prevent soil erosion. [2]
Ailanthus (/ ə ˈ l æ n θ ə s /; [2] derived from ailanto, an Ambonese word probably meaning "tree of the gods" or "tree of heaven") [3] is a genus of trees belonging to the family Simaroubaceae, in the order Sapindales (formerly Rutales or Geraniales). The genus is native from east Asia south to northern Australasia.
The fast-growing deciduous tree, the tree of heaven, can kill native plants, destroy infrastructure, and be incredibly tough to eradicate.
W. B. Yeats describes a "holy tree" in his poem "The Two Trees" (1893). In George R. R. Martin's A Song of Ice and Fire series, one of the main religions, that of "the old gods" or "the gods of the North", involves sacred groves of trees ("godswoods") with a white tree with red leaves at the center known as the "heart tree".
Eucryptorrhynchus brandti, the snout weevil, is an insect in the weevil family. [1] In its native range in China, it causes significant damage to its single host, Ailanthus altissima, tree of heaven. [2]
The conception of the tree rising through a number of worlds is found in northern Eurasia and forms part of the shamanic lore shared by many peoples of this region. This seems to be a very ancient conception, perhaps based on the Pole Star, the centre of the heavens, and the image of the central tree in Scandinavia may have been influenced by ...
Snorri paraphrases the strophe of the poem a second time in Gylfaginning 51, merely saying: "Surt rides first, and before him and after him is burning fire", [19] [23] afterwards requoting more extensively around the same strophe (Völuspá 48–56). [24] The possibility that this sword imagery was inspired by Christian writings have been ...