Ceremonial pole

An Asherah pole is a sacred tree or pole that stood near Canaanite religious locations to honor the Ugaritic mother-goddess Asherah, consort of El.[2][lower-alpha 1] The relation of the literary references to an asherah and archaeological finds of Judaean pillar-figurines has engendered a literature of debate.[3][lower-alpha 2]

The asherim were also cult objects related to the worship of the fertility goddess Asherah, the consort of either Ba'al or, as inscriptions from Kuntillet ‘Ajrud and Khirbet el-Qom attest, Yahweh,[4][5][6][7] and thus objects of contention among competing cults. The insertion of "pole" begs the question by setting up unwarranted expectations for such a wooden object: "we are never told exactly what it was", observes John Day.[8] Though there was certainly a movement against goddess-worship at the Jerusalem Temple in the time of King Josiah, it did not long survive his reign, as the following four kings "did what was evil in the eyes of Yahweh" (2 Kings 23:32, 37; 24:9, 19). Further exhortations came from Jeremiah. The traditional interpretation of the Biblical text is that the Israelites imported pagan elements such as the Asherah poles from the surrounding Canaanites. In light of archeological finds, however, modern scholars now theorize that the Israelite folk religion was Canaanite in its inception and always polytheistic, and it was the prophets and priests who denounced the Asherah poles who were the innovators;[9] such theories inspire ongoing debate.[10]

According to Zelia Nuttall in The Fundamental Principles Of Old and New World Civilizations, tree and pole reverence to Anu in ancient Babylonia-Assyria may have evolved from the fire drill and beam of the oil press, stating that it was extremely probable that the primitive employment of a fire-stick by the priesthood, for the production of "celestial fire," may have played an important role in causing the stick, and thence the pole and tree, to become the symbol of Anu.[11]

A series of serges at Shamanka on the Olkhon Island in Lake Baikal

The Buryats and Yakuts of Siberia place hitching posts called serge at the entrances to yurts or houses to indicate ownership and for shamanistic practices.

The Miao people in southwestern China raise ceremonial "flower poles" (花杆) during the Huashan (花山) festival.[12]

Jangseung and sotdae near Ongcheon-ri, Andong, Gyeongsangbuk-do, South Korea

A jangseung or "village guardian" is a Korean ceremonial pole, usually made of wood. Jangseungs were traditionally placed at the edges of villages to mark for village boundaries and frighten away demons. They were also worshipped as village tutelary deities.[13][14][15]

A gudhi pole in Maharashtra, India

Presently in the Indian subcontinent central poles are features of temple settings such as Hinglaj Mata (Sindh), Khambadev (Maharashtra),[16] Nimad (Madhya Pradesh), Gogaji (Rajasthan), and Khambeshvari (Odisha).[17] Ceremonial poles are also prominient in festivals, ceremonial dances, and celebrations such as Gudi Padwa, Kathi Kawadi,[16] Jatara Kathi, and Nandi Dhwaja.[18]

According to the Adi Parva, part of the Mahabharata, a bamboo festival named Shakrotsava was celebrated in the Chedi Kingdom.[19] Uparichara Vasu was a king of Chedi belonging to the Puru dynasty, and he was known as the friend of Indra. During his reign, his kingdom introduced the Shakrotsava festival, which involved planting of a bamboo pole every year in honour of Indra, after which the king prayed for the expansion of his cities and kingdom. After erecting the pole, the celebrants decorated it with golden cloth, scents, garlands, and various ornaments.[19]

Kay Htoe Boe is a Karenni ritual dance and prayer festival, held by the men in the Kayan community in Myanmar (Burma). In the Kayan creation story, the Eugenia tree is the first tree in the world. Kay Htoe Boe poles are usually made from the Eugenia tree.[20]

Kay Htoe Boe poles have four levels, named for the stars, sun and moon, and the fourth level is a ladder made with a long white cotton cloth.[20]