The supernatural characters and powers of sacred trees in the Holy Land

This article surveys the beliefs concerning the supernatural characteristics and powers of sacred trees in Israel; it is based on a field study as well as a survey of the literature and includes 118 interviews with Muslims and Druze. Both the Muslims and Druze in this study attribute supernatural dimensions to sacred trees which are directly related to ancient, deep-rooted pagan traditions. The Muslims attribute similar divine powers to sacred trees as they do to the graves of their saints; the graves and the trees are both considered to be the abode of the soul of a saint which is the source of their miraculous powers. Any violation of a sacred tree would be strictly punished while leaving the opportunity for atonement and forgiveness. The Druze, who believe in the transmigration of souls, have similar traditions concerning sacred trees but with a different religious background. In polytheistic religions the sacred grove/forest is a centre of the community's official worship; any violation of the trees is regarded as a threat to the well being of the community. Punishments may thus be collective. In the monotheistic world (including Christianity, Islam and Druze) the pagan worship of trees was converted into the worship/adoration of saints/prophets; it is not a part of the official religion but rather a personal act and the punishments are exerted only on the violating individual.     

Construction of a cDNA clone containing the entire coding region of the human liver-type phosphofructokinase

Genomic fragments containing coding sequences of the human liver phosphofructokinase (PFKL) were used to screen cDNA libraries and several clones corresponding to PFKL were isolated. Three overlapping cDNA clones spanning the entire coding region were stitched together yielding the plasmid pG-cPFKL3.0 containing a 3Kb PFKL cDNA down stream of the T7 promoter. To assess its coding capacity pG-cPFKL3.0 was transcribed by T7 RNA polymerase and the RNA product was used to program an in vitro translation system. An 80KDa polypeptide which co-migrated with an in vivo labeled PFKL and was recognized by anti PFKL antibodies was synthesized. These results show that the cDNA clone pG-cPFKL3.0 contains the entire coding region of the human PFKL.     

Biometrical analysis on populations ofOrchis israelitica,O. caspia,and their hybrids (Orchidaceae)

The population variability ofOrchis israelitica, O. caspia, and their intermediates, from two localities in Israel, was analyzed and illustrated by scatter diagram and hybrid index. It is suggested that the hybrids are a result of introgression and are closer toO. caspia. Aspects of isolating barriers between these two species are discussed.     

A rapid and simple procedure to determine stigma receptivity

 We describe a new method to determine stigma receptivity by using a Peroxtesmo esterase indicator paper liquid (one paper+1 ml water). This technique enables the researcher to check instantly the receptivity of various types of stigmas and to locate the receptive area. Received: 13 November 1997 / Revision accepted: 16 March 1998     

Why are rags tied to the sacred trees of the Holy Land?

A field study to survey the custom of tying rags on sacred trees in the northern part of Israel was carried out during 2000–2001. It included 60 interviewees: 24 Druze, 18 Moslem Arabs, 12 Moslem Bedouins and 6 Christian Arab individuals. Tree veneration was found to be quite uncommon among the Bedouins and rare among the Christian Arabs. The results of the present study suggest there are 17 reasons for tying rags on sacred trees. Five reasons, as far as the author is aware, were not previously reported from the literature (i.e., breaking an oath, marking a blessed tree, marking the road to a blessed tree, asking for permission to pick fruit, and setting out rags for needy people). These usages appear to be endemic to Israel and to the Druze. Two customs previously reported from Israel but not corroborated by the present survey are to pacify a tree’s spirit and as a charm for new clothes. Three of the 17 known reasons for tying rags on sacred trees are also known from regions beyond the Middle East (i.e., to transfer illness to the tree, to use a rag as a visiting card, and to pacify the tree’s spirits). And lastly, several customs never reported before from Israel appear to stem from the belief in ancient pagan polytheistic religions (to ensure a good yield, offerings to a tree’s deities/spirits, to pacify the ancestor’s spirits, to commemorate a death, and to pacify a tree’s spirit while picking fruits). Twelve of the reported 17 reasons for hanging rags on sacred trees are known from Israel. These findings elucidate the widespread and variable tree worship traditions that are prevalent today in the region. In spite of a monotheistic ban against ancient pagan beliefs, trees still remain a subject of worship in Israel today, as manifested by the daily tying of rags upon branches.     

Sleep inducing effect of low energy emission therapy

The sleep inducing effect of a 15 min treatment with either an active or an inactive Low Energy Emission Therapy (LEET) device emitting amplitude-modulated electromagnetic (EM) fields was investigated in a double-blind cross-over study performed on 52 healthy subjects. All subjects were exposed to both active and inactive LEET treatment sessions, with an interval of at least I week between the two sessions. LEET consists of 27.12 MHz amplitude-modulated (sine wave) EM fields emitted intrabuccally by means of an electrically conducting mouthpiece in direct contact with the oral mucosa. The estimated local peak SAR is less than 10 W/kg in the oral mucosa and 0.1 to 100 mW/kg in brain tissue. No appreciable sensation is experienced during treatment, and subjects are therefore unable to tell whether they are receiving an active or an inactive treatment. In this study the active treatment consisted of EM fields intermittently amplitude-modulated (sine wave) at 42.7 Hz for 3 s followed by a pause of 1 s during which no EM fields were emitted. During the inactive treatment no EM fields were emitted. Baseline EEGs were obtained and 15 min post-treatment EEGs were recorded and analyzed according to the Loomis classification. A significant decrease (paired t test) in sleep latency to stage B2 (?1.78 ± 5.57 min, P = 0.013), and an increase in the total duration of stage B2 (1.15 ± 2.47 min, P = 0.0008) were observed on active treatment as compared with inactive treatment. The deepest sleep stage achieved (B1 to D) following active treatment was also significantly higher than that following inactive treatment (P = 0.040). We conclude 27.12 MHz electromagnetic fields, intermittenly amplitude-modulated at 42.7 Hz, result in a significant sleep inducing effect in healthy subjects. © 1994 Wiley-Liss, Inc.