"Suure tamme" laul - süntees by Matej Goršič

“…A cyclic space-time concept in which one cycle corresponds to one year, can be used as a basis for an integral theory of a mythic world-and-time tree. According to this theory, mythic oaks of the runo songs are symbols both of the time/year and world/nature: growth of an oak symbolises growth of a year-nature (1) reaching its summit or balance at midsummer (representatives of the “good oak” in runo song poetry: the beer oak, the gold wheel oak, the love oak, the sun oak), (2) leading, due to its overgrowth, into the loss of balance reaching its bottom at midwinter when the sun disappears (the “bad oak” in the runo song poetry: the great oak overshadows the sun), when (3) a saviour ends the old year-nature cycle, starting, at the same time, the new one (by chopping down the great oak, he liberates the sun). …”
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Loomislaul alguste kiigel by Taive Särg

“…The swing may have directly symbolized the rotating cosmos, the world tree, or a model of the world.…”
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Eesti ajalooliste looduslike pühapaikade inventuurist ja kaitsest 2022. aastal by Pikne Kama

“…Currently there are 557 natural sacred sites under heritage protection; in addition, around 90 sacred sites are under nature protection. Recently 15 cross-tree forests and one offering site have been taken under state protection. …”
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Kesksed looduslikud pühapaigad Eesti kagunurgas by Heiki Valk

“…The church of Saatse was preceded by a sacred pine tree. On the site of the famous monastery of Pechory (Petseri) there was probably a large sacral complex of a sacred hill with a grove and cave, as well as a sacred spring and offering stone. …”
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Kalmistu kodupaiga sümbolina: Siberi eestlaste näide by Aivar Jürgenson

“…The Estonians have not been accustomed to the bleak and treeless cemeteries of other ethnic groups and, unlike other Siberian settlers, have tried to mark the graves with trees, steppe or field flowers. The same applied to the appearance of villages - it is characteristic of the Estonians to plant trees around their houses. …”
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Mesilased eesti usundilises folklooris by Mare Kõiva

“…From the 13th to the 20th century, forest bee-keeping spread, using live trees as beehives, and later also log hives on the ground. …”
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