The Diversity of Sacred Lands in Europe - IUCN

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somehow helps sanctify a geographical region and affirms and strengthens its boundaries (Marner, 2000). Cuthbert and nature St Cuthbert had a close relationship and affinity with nature (McManners, 2008). For Christian preachers of the time this was not unusual. Cuthbert was an ascetic and would spend all night in the sea. Once he was observed emerging at daybreak he knelt on the sand to pray. ‘And immediately there followed in his footsteps two little sea-animals (fourfooted creatures, which are called otters – Bede) humbly prostrating themselves on the earth; and licking his feet, they rolled upon them wiping them with their skins (fur-Bede) and warming them with their breath. After this service and ministry had been fulfilled and his blessing had been received they departed into their haunts in the waves of the sea.’ The Anonymous Life (annotated by Bede’s Life) in Magnusson, 1984. Cuthbert spend several years (676- 684) on the island of Inner Farne, close to Lindisfarne. He was particularly fond of the seabirds and is attributed with establishing England’s first ever bird protection rules relating to the killing of wildfowl. The Eider Duck (Somateria mollissima) is associated with him, and locally nicknamed ‘Cuddy Ducks’. He was said to allow them to nest on the steps of his altar on Farne. (National Trust, 2011). ‘Tales about St Cuthbert’s love for all creatures, furred or feathered, great or small, are legion. One gets the impression from the Lives (hagiographies) that he virtually declared Lindisfarne a Nature Reserve 1300 years before the Nature Conservancy Council. (Magnusson, 1984). Sources of St. Cuthbert’s nature spirituality St Cuthbert’ nature spirituality can be attributed to a Christian nature tradition and to a pre-Christian Celtic nature spirituality described in the following sections. A tradition of Christian ‘nature saints’ St. Cuthbert was one of a dispersed line of spiritual transmission from the fourth century ‘Desert Fathers’ of Middle East and North Africa, starting with the eremitic St. Anthony. This group is termed here as ‘nature saints’ and defined here as saints whose lives demonstrate a particular affinity or love of nature. Nature saints are found in many Christian traditions and the early Church abounds with their stories. The Orthodox Church is an especially rich branch from the same Middle Eastern desert root, and the three named here spanning some 1300 years, are St Yared (505–571) of the Ethiopian Orthodox, St Ivan of Rila (876 to c. 946) Bulgarian Orthodox, St Seraphim of Sarov (1759–1833) Russian Orthodox. The most well-known ‘nature saint’ in the Catholic tradition is St Francis of Assisi (1181–1226), the patron saint of ecology and some consider that he may have been influ- 129
From St Anthony to St Cuthbert: A transmission of a nature spirituality c. 251–356 St Anthony of One of the early desert monks/fathers. the Desert 316–397 St Martin Gaul of Tours (modern Brittany) developed his spiritual practice based on a hagiography of St. Anthony, he meditated in the ‘dessert’ and rejected urban ways. c. 360–432 St Ninian Briton (Old Welsh), Kingdom of Strathclyde. Inspired by St. Martin founded Casa Candida, AD 397 the first Christian centre in what was then Britain and is now Scotland. c. 490–d.543 St Serf Pict, trained at Casa Candida. 521–597 St Columba Irish/Dal Riada (563 founds Iona) 528–612 St Kerntigern (St Mungo) Brition/Pict. Old Welsh Kingdom of Strathclyde, founder of Glasgow. d. 651 St Aidan Irish/Dal Riada, St. Columba’s pupil, founder of Lindisfarne Abbey in 635 635–687 St Cuthbert English Abbot of Lindisfarne (Note: Derived from Leatham, 1948 and other sources, there are many other saints that could be included in this table). enced by the missionary saints from Britain that established Christian centres in Europe (Simpson, 1995: 172; Brown, 2003). Many of the Celtic saints are connected with nature related miracles, locating their centres based on signs from nature, or the appearance of specific animals. To take just one other, of many examples, St Kentigern was led to the site of his religious community or ‘muinntir’ in North Wales by a miraculous white boar. Before it departed the saint blessed the animal. ‘Then the saint, scratching the head of the brute, and stroking his mouth and teeth, said: God Almighty, in Whose power are all the beasts of the forests, the oxen, the birds or the air and the fishes of the sea, grant for thy conduct such rewards as He knoweth is best for thee’. (Leathem, 1948: 121). St Kentigern founded a community - Glesgu (Happy Family), now city of Glasgow. His daily routine, and his habit of living in separate huts were seen a direct line from St Anthony, St Martin and St Ninian’ (Leatham, 1948). His Pictish muinntir (attendants) founded missionaries in Orkney, Iceland and Norway. Celtic nature spirituality The other source of Celtic nature spirituality is the Celtic pre-Christian religion. Pre-Christian Celts believed that all aspects of the natural world contained spirits. Three areas of evidence for an adoption of Celtic nature spiritu- 130
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The Diversity of Sacred Lands in Eu
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The designation of geographical ent
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table of contents 7 All creation gr
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All creation groans and sighs... Hu
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The borders of science In two areas
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ment. Their intention is the same a
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Introduction to the proceedings of
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have preceded the establishment of
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unique position in Northern Lapland
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Greece, the only monastic republic
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References Aikio, A. (2000). The ge
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Greetings from the Saami Parliament
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Lake Inari. Some of them are planne
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Words of welcome Tarmo Jomppanen Th
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threatened. It is extremely importa
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The concept of indigenous religions
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Kola Sámi oral tradition it is nat
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tic religion today; it is thought t
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References Bäckman, L. (1975), Sá
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Archaeology of sieidi stones. Excav
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fell tops, rock formations, islands
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to know more about the way their an
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jects, cigarettes, alcohol, candles
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place have been considered importan
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Manker, E. (1957), Lapparnas heliga
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Conserving sacred natural sites in
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abies), but they can also be from o
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Sacred natural sites and customs In
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were carried out. It was concluded
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The sacred grove (hiis) of Tammealu
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cial conservation area (IUCN Catego
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Glossary Looduslik pühapaik - a SN
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The location of the Mikytai Site in
Page 79 and 80: The Mikytai Alka Hill in the landsc
Page 81 and 82: The topography of sacred places in
Page 83 and 84: the mid-seventeenth to the first ha
Page 86 and 87: Zilais kalns - Blue Hill in Latvia
Page 88 and 89: gators in many publications have be
Page 90 and 91: It is worth to mention that the ric
Page 92 and 93: Cukurs, R. (1936). Valmiera - Burtn
Page 96 and 97: Alevi-Bektashi communities in south
Page 98 and 99: Additionally, the central concept o
Page 100 and 101: tine state. By the eighteenth centu
Page 102 and 103: The most venerated natural elements
Page 104 and 105: people) (Kressing, 2002) and Bektas
Page 106 and 107: Balkans and Asia Minor. Most of the
Page 108 and 109: Mélikoff, I. (1998), Bektashi/Kizi
Page 110 and 111: Part Three: Managing lands of mains
Page 112 and 113: The cultural and spiritual sites of
Page 114 and 115: has been dedicated and since time i
Page 116 and 117: December 1991. It was founded in 19
Page 118 and 119: ison, elephants, rhinoceroses, lion
Page 120 and 121: These places often became places of
Page 122 and 123: 1200 BC to AD Iron AD to 476 Roman
Page 124 and 125: As was mentioned above, there is a
Page 126 and 127: Holy Island of Lindisfarne and the
Page 128 and 129: es facing Holy Island Lindisfarne.
Page 132 and 133: ality into early Christian forms ar
Page 134 and 135: gree of reconstruction of the (redi
Page 136 and 137: housing the islanders established T
Page 138 and 139: UNESCO, (2011), Durham Castle and C
Page 140 and 141: Landscape linkages between cultural
Page 142 and 143: asin to be connected with other num
Page 144 and 145: The only remnant of the ancient Ple
Page 146 and 147: The Quadrilatero Project, threats H
Page 148 and 149: an ensemble, as they lack connectiv
Page 150 and 151: servation of the wetland ecosystem
Page 152 and 153: The wetland. Steps of protection. 1
Page 154 and 155: Sargolini, M. et al. (2006), Reti E
Page 156 and 157: Part Four: Managing lands of monast
Page 158 and 159: Monastic communities and nature con
Page 160 and 161: or ‘wild’ terrain, the longevit
Page 162 and 163: natural shelter, such as in caves.
Page 164 and 165: verse ancient Coptic monasteries in
Page 166 and 167: Therefore, ‘the actuality of mona
Page 168 and 169: The Holy Island of Arran, UK. Tibet
Page 170 and 171: Conclusion An analysis of the manag
Page 172 and 173: Mallarach, J.-M. (2005), The Way of
Page 174 and 175: Acknowledgements I am deeply indebt
Page 176 and 177: Managing the heritage of Mt Athos T
Page 178 and 179: miskis, the area has been dedicated
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the Athos authorities who have atte
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1992), and to promote the certifica
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the necessary arrangements for moni
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tive - and decisive - involvement o
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Παπαγιάννης, Θ. και
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Special Nature Reserve Milesevka an
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Serbs. From the eleventh century to
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monastery. The Venetian diplomat Ra
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Muslim populations of the region, w
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community. Thanks to the enormous e
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different needs of the stakeholders
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References Cmiljanovic, M. (2009),
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Part Five: Europe: a wealth of sacr
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Diversity of sacred lands and meani
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A rock painting portraying an elk f
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the protected areas of Finland. In
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management and conservation of the
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culture is a part of the duties of
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References Anonymous (2010a), The v
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The Carpathian Mountains, a realm o
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Throughout history, the Carpathian
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In Ceahlău National Park, Romania,
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Christian sacred natural sites Nowa
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grims; Wadowice, the birthplace of
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The Dacian King Decebalus, Porţile
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References Borsa, M., Chifelea, C.,
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The ‘sacredness’ of natural sit
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experience as part of the healing o
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Fox’s experience wears very diffe
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The word, sacred, has an etymology
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St Clement’s Church and Mt Roinea
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point of human ecology. From here a
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Posey, D. A. (ed.) (1999), Cultural
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Synergies between spiritual and nat
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A map of the Barents Euro-Arctic Re
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is associated with an area filled w
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tected area was included in the UN-
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Finland. The pictures on the rock w
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Concluding remarks Sometimes common
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Федотов Г.П. Будет л
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Part Six: Other related issues 259
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On the other hand, the UNESCO-IUCN
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the world (Eliade, 1959), there are
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to assess the applicability of the
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plicable as they are, eight would r
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References Burckhardt, T. (1958). P
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Inputs and comments from the worksh
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equally effective tool as interpret
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Conclusions Results The Delos3 Work
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growing, even within legally declar
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ny, beauty and the interconnectedne
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the world, make to the conservation
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2.7. Friday 09.00-10.30 Session 4:
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Appendices Appendix I: Workshop par
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Pirjo Seurujärvi Park Superintende
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P. 102 Ggia: el.wikipedia.org/wiki/
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The ecological footprint of the Del
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International Union for Conservatio
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