_The Bogaha of Ceylon, or God Trees--The Maha Wanse and the
Bo-Tree--Ceremonies connected with the Transplantation of the
Bo-Tree--Planting the Great Bo-Branch--Miracles of the Bo-Tree--The
State Elephant--The Pipal Tree._
Ceylon had its _Bogaha_, or "God Tree," and when Sir William Ousley was in
that country in 1810, he was presented with a number of pieces of the wood
found in its forests, among the collection were samples of the _Bogaha_
tree, venerated, he says, by the natives as sacred. A note from Knox's
"Historical Relation of the Island of Ceylon," says--"I shall mention but
one tree more, as famous and highly set by as any of the rest, if not
more, though it bears no fruit, the benefit consisting chiefly in the
holiness of it. This tree they call Bogauhah; we, the God Tree. It is very
great and spreading; the leaves always shake like an asp. They have a
great veneration for these trees, worshipping them upon a tradition that
Buddou, a great god among them, when he was upon the earth, did use to sit
under this kind of trees. There are many of these trees, which they plant
all the land over, and have more care of than of any other. They pave
round about them like a key, sweep often under them to keep them clean;
they light lamps and set up their images under them, and a stone table is
laid under some of them to lay their sacrifices on; they set them
everywhere in towns and highways, where any convenient places are; they
serve also for shade to travellers; they will also set them in memorial of
persons deceased, to wit, there where their bodies were burnt. It is
religion also to sweep under the Bogauhah, or God Tree, and keep it clean.
It is held meritorious to plant them, which, they say, he that does shall
die within a short time after and go to heaven. But the oldest men only
that are nearest death in the course of nature do plant them, and none
else, the younger sort desiring to live a little longer in this world
before they go to the other."
The Maha Wanse, the principal native historical record in Ceylon,
supplies a great deal of interesting information respecting the sacred
trees of that country, notably of the Bo-Tree. Chapter 18, as translated
from the Pali by the Hon. George Turnour, is particularly important. "The
ruler of the land, meditating in his own palace on the proposition of the
thero, of bringing over the great Bo-Tree as well as the theri
Sanghamitta; on a certain day, within the term of that 'wasso,' seated by
the thero, and having consulted his ministers, he himself sent for and
advised with his maternal nephew, the minister Aritho. Having selected him
for that mission, the king addressed this question to him: 'My child, art
thou willing, repairing to the court of Dhammasoko, to escort hither the
great Bo-Tree and the theri Sanghamitta?' 'Gracious lord, I am willing to
bring these from thence hither, provided on my return to this land, I am
permitted to enter into the priesthood.' The monarch replying, 'Be it so,'
deputed him thither. He, conforming to the injunction both of the thero
and of the sovereign, respectfully took his leave. The individual so
delegated, departing on the second day of the increasing moon of the month
'assayujo,' embarked at Jambokolapattana."
"Having departed, under the (divine) injunction of the thero, traversing
the ocean, he reached the delightful city of Puppa on the very day of his
departure.
"The princess Anula, together with five hundred virgins, and also with
five hundred of the women of the palace, having conformed to the pious
observances of the 'dasasil' order, clad in yellow garments, and
strenuously endeavouring to attain the superior grades of the
sanctification, is looking forward to the arrival of the theri to enter
into the priesthood; leading a devotional life of piety in a delightful
sacerdotal residence, provided (for them) by the king, in a certain
quarter of the city which had previously been the domicile of the minister
Dono. The residence occupied by such pious devotees has become from that
circumstance, celebrated in Lanka by the name 'Upasaka.' Thus spoke
Maharittho, the nephew (of Dewananpiyatisso), announcing the message of
the king, as well as of the thero, to Dhammasoko; and added, 'Sovereign of
elephants! the consort of thy ally the king (of Lanka), impelled by the
desire of devoting herself to the ministry of Buddho, is unremittingly
leading the life of a pious devotee, for the purpose of ordaining her a
priestess, deputing thither the theri Sanghamitta, send also with her the
right branch of the great Bo-Tree.'
"He next explained to the theri herself the intent of the message of the
thero (her brother Mahindo). The said theri, obtaining an audience of her
father, communicated to him the message of the thero. The monarch replied
(addressing her at once reverentially and affectionately), 'My mother!
bereaved of thee, and separated from my children and grandchildren, what
consolation will there be left wherewith to alleviate my affliction?' She
rejoined, 'Maharaja, the injunction of my brother (Mahindo) is imperative;
and those who are to be ordained are many; on that account it is meet that
I should repair thither.'
"The king (thereupon) thus meditated--'The great Bo-Tree is rooted to the
earth; it cannot be meet to lop it with any weapon: by what means then can
I obtain a branch thereof?' This lord of the land, by the advice of the
minister Mahadevo, having invited the priesthood to a repast, thus
inquired (of the high-priest): 'Lord, is it meet to transmit (a branch of)
the great Bo-Tree to Lanka?' The chief-priest, the son of Moggali,
replied: 'It is fitting it should be sent;' and propounded to the monarch
the five important resolves of (Buddho) the deity gifted with five means
of perception. The lord of the land, hearing this reply, rejoicing
thereat, ordered the road to the Bo-Tree, distant (from Patalipatto) seven
yojanas, to be swept, and perfectly decorated in every respect; and for
the purpose of having the vase made, collected gold. Wissakammo himself
assuming the character of a jeweller, and repairing thither, enquired 'of
what size shall I construct the vase?' On being told--'make it, deciding
on the size thyself'--receiving the gold, he moulded it (exclusively) with
his own hand, and instantly perfecting that vase, nine cubits in
circumference, five cubits in depth, three cubits in diameter, eight
inches in thickness, and in the rim of the mouth of the thickness of the
trunk of a full-grown elephant, he departed.
"The monarch causing that vase, resplendent like the meridian sun, to be
brought, attended by the four constituent hosts of his military array, and
by the great body of the priesthood, which extended over five yojanas in
length and three in breadth, repaired to the great Bo-Tree, which was
decorated with every variety of ornament; glittering with the variegated
splendour of gems; decked with rows of streaming banners; laden with
offerings of flowers of every hue; and surrounded by the sound of every
description of music; encircling it with this concourse of people, he
screened (the Bo-Tree) with a curtain. A body of a thousand priests, with
the chief thero (son of Maggali) at their head, having (by forming an
inner circle) enclosed the sovereign himself as well as the great Bo-Tree
most completely; with uplifted clasped hands (Dhammasako) gazed on the
great Bo-Tree.
"While thus gazing (on the Bo-Tree) a portion thereof, being four cubits
of the branch, remained visible, and the other branches vanished. Seeing
this miracle, the ruler of the world, overjoyed, exclaimed, 'I make an
offering of my empire to the great Bo-Tree.' The lord of the land
(thereupon) invested the great Bo-Tree with the empire. Making flower and
other offerings to the great Bo-Tree, he walked round it. Having bowed
down, with uplifted hands, at eight places; and placed that precious vase
on a golden chair, studded with various gems, of such a height that the
branch could be easily reached, he ascended it himself for the purpose of
obtaining the supreme branch. Using vermillion in a golden pencil, and
therewith making a streak on the branch, he pronounced this confession of
his faith. 'If this supreme right Bo branch detached from this Bo-Tree is
destined to depart from hence to the land of Lanka, let it, self-severed,
instantly transplant itself into the vase: then, indeed, I shall have
implicit faith in the religion of Buddho.'
"The Bo branch severing itself at the place where the streak was made,
hovered over the mouth of the vase (which was) filled with scented soil.
"The monarch then encircled the branch with (two) streaks above the
original streak, at intervals of three inches: from the original streak,
the principal, and from the other streaks, minor roots, ten from each,
shooting forth and brilliant, from their freshness, descended (into the
soil in the vase). The sovereign on witnessing this miracle (with uplifted
hands) set up a shout, while yet standing on the golden chair, which was
echoed by the surrounding spectators. The delighted priesthood expressed
their joy by shouts of 'Sadhu,' and the crowding multitude, waving
thousands of cloths over their heads, cheered.
"Thus this (branch of the) great Bo-Tree established itself in the
fragrant soil (in the vase) with a hundred roots, filling with delight the
whole attendant multitude. The stem thereof was ten cubits high: there
were five branches, each four cubits long, adorned with five fruits each.
From the (five main) branches many lateral branches amounting to a
thousand were formed. Such was this miraculous and delightful-creating
Bo-Tree.
"The instant the great Bo branch was planted in the vase, the earth
quaked, and numerous miracles were performed. By the din of the separately
heard sound of various musical instruments--by the 'Sadhus' shouted, as
well by devos and men of the human world, as by the host of devos and
brahmas of the heavens--by the howling of the elements, the roar of
animals, the screeches of birds, and the yells of the yakkhas, as well as
other fierce spirits, together with the crashing concussions of the
earthquake, they constituted an universal chaotic uproar.
"From the fruits and leaves of the Bo branch, brilliant rags of the six
primitive colours issuing forth, illuminated the whole 'chakkawalan.' Then
the great Bo branch, together with its vase, springing up into the air
(from the golden chair), remained invisible for seven days in the snowy
regions of the skies.
"The monarch descending from the chair, and tarrying on that spot for
those seven days, unremittingly kept up in the fullest formality, a
festival of offerings to the Bo branch. At the termination of the seventh
day, the spirits which preside over elements (dispelling the snowy
clouds), the beams of the moon enveloped the great Bo branch.
"The enchanting great Bo branch, together with the vase, remaining poised
in the firmament, displayed itself to the whole multitude. Having
astounded the congregation by the performance of many miracles, the great
Bo branch descended to the earth.
"The great monarch, overjoyed at these various miracles, a second time
made an offering of the empire to the great Bo. Having thus invested the
great Bo with the whole empire, making innumerable offerings, he tarried
there for seven days longer.
"On the fifteenth being the full moon day of the bright half of the month
assayujo (the king) took possession of the great Bo branch. At the end of
two weeks from that date, being the fourteenth day of the dark half of the
month assayujo, the lord of chariots, having had his capital fully
ornamented and a superb hall built, placing the great Bo branch in a
chariot, on that very day brought it in a procession of offering (to the
capital).
"On the first day of the bright half of the month 'Kattiko,' having
deposited the great Bo branch under the great Sal tree in the south-east
quarter (of Patilaputto) he daily made innumerable offerings thereunto.
"On the seventeenth day after he had received charge of it, its new leaves
sprouted forth simultaneously. From that circumstance also the monarch,
overjoyed, a third time dedicated the empire to the great Bo-Tree.
"The ruler of men, having thus finally invested the great Bo branch with
the whole empire, made various offerings to the said tree.
"The lord of chariots assigned for the custody of the Bo branch, eighteen
personages of royal blood, eighteen members of noble families, eight of
the Brahman caste, and eight of the Settha caste. In like manner eight of
each of the agricultural and domestic castes, as well as of weavers and
potters, and of all other castes: as also Nagas and Yakkos. This delight
in donations, bestowing vases of gold and silver, eight of each (to water
the Bo branch with), embarking the great Bo branch in a superbly decorated
vessel on the river (Ganges), and embarking likewise the high-priestess
Sanghamitta with her eleven priestesses, and the ambassador, Arittho at
the head (of his mission); (the monarch) departing out of his capital, and
preceding (the river procession with his army) through the wilderness of
Winjha, reached Tamalitta on the seventh day. The devas and men (during
his land progress) kept up splendid festivals of offerings (on the river),
and also reached (the port of embarkation) on the seventh day.
"The sovereign disembarking the Bo branch on the shore of the main ocean,
again made an offering of his empire. This delighter of good works having
thus finally invested the great Bo branch with the whole empire, on the
first day of the bright half of the moon in the month of 'Maggasiro;'
thereupon he (gave direction) that the great Bo branch which was deposited
(at the foot of the Sal tree) should be lifted up by the aforesaid four
high caste tribes (assisted) by the other eight persons of each of the
other castes. The elevation of the Bo branch having been effected by their
means (the monarch) himself descending there (unto the sea) till the water
reached his neck, most carefully deposited it in the vessel.
"Having thus completed the embarkation of it, as well as of the chief
theri with her priestesses, and the illustrious ambassador Maharittho, he
made this address to them:--'I have on three occasions dedicated my empire
to this great Bo branch; in like manner let my ally, your sovereign, as
fully make (to it) an investiture of his empire.'
"The maharaja, having thus spoken, stood on the shore of the ocean with
uplifted hands; and gazing on the departing Bo branch, shed tears in the
bitterness of his grief. In the agony of parting with the Bo branch, the
disconsolate Dhammasoko, weeping and lamenting in loud sobs, departed for
his own capital.
"The vessel in which the Bo-Tree was embarked, briskly dashed through the
water; and in the great ocean, within the circumference of a yojana, the
waves were stilled: flowers of the five different colours blossomed around
it, and various melodies of music rung in the air. Innumerable offerings
were kept up by innumerable devas; (but) the nagas had recourse to their
magical arts to obtain possession of the Bo-Tree. The chief-priestess,
Sanghammitta, who had attained the sanctification of 'abhinna,' assuming
the form of the 'supanna,' terrified those nagas (from their purpose).
These subdued nagas, respectfully imploring of the chief-priestess (with
her consent) conveyed the Bo-Tree to the settlement of the nagas: and for
seven days innumerable offerings having been made by the naga king, they
themselves, bringing it back, replaced it in the vessel. On the same day
that the Bo-Tree reached this land at the port of Jambukolo, the
universally beloved monarch Dewananpiyatisso, having by his communications
with Sumano Samanero, ascertained the (approaching) advent (of the Bo
branch); and from the first day of the month of 'maggasiro,' in his
anxiety to prepare for its reception, having, with the greatest zeal,
applied himself to the decoration of the high road from the northern gate
(of Anuradhapura) to Jambukolo, had (already) repaired thither.
"While seated in a hall on the sea-beach, by the miraculous powers of the
thero (Mahindo), he was enabled to discern (though still out of sight) the
Bo branch which was approaching over the great ocean. In order that the
hall built on that spot might perpetuate the fame of that miracle, it
became celebrated there by the name of the 'Sammudasanna-sala.' Under the
auspices of the chief thero, attended by the other theros, as well as the
imperial array of his kingdom, on that very day, the nobly formed
maharaja, chanting forth in his zeal and fervour, 'This is the Bo from the
Bo-Tree (at which Buddho attained buddhohood),' rushing into the waves up
to his neck, and causing the great Bo branch to be lifted up collectively
by the sixteen castes of persons on their heads, and lowering it down,
deposited it in the superb hall built on the beach. The sovereign of Lanka
invested it with the kingdom of Lanka; and unto these sixteen castes,
surrendering his sovereign authority, this ruler of men, taking upon
himself the office of sentinel at the gate (of the hall), for three entire
days in the discharge of this duty, made innumerable offerings.
"On the tenth day of the month, elevating and placing the Bo branch in a
superb car, this sovereign, who had by inquiry ascertained the consecrated
places, exhorting the monarch of the forest, deposited it at the Pachina
wiharo; and entertained the priesthood as well as the people, with their
morning meal. There (at the spot visited at Buddha's second advent) the
chief thero Mahindo narrated, without the slightest omission, to his
monarch, the triumph obtained over the nagas (during the voyage of the Bo
branch) by the deity gifted with the ten powers. Having ascertained from
the thero the particular spots on which the divine teacher had rested or
taken refreshment, those several spots he marked with monuments.
"The sovereign stopping the progress of the Bo branch at the entrance of
the village of the Brahma Tiwako, as well as at the several aforesaid
places, (each of which) was sprinkled with white sand, and decorated with
every variety of flowers, with the road (approaching to each) lined with
banners and garlands of flowers:--and keeping up offerings, by night and
by day uninteruptedly, on the fourteenth day he conducted it to the
vicinity of Anuradhapura. At the hour that shadows are most extended, he
entered the superbly decorated capital by the northern gate, in the act of
making offerings; and passing in procession out of the southern gate, and
entering the Mahamego garden hallowed by the presence of the Buddhas (of
this kappo); and arriving under the directions of Sumano himself, at the
delightful and decorated spot at which the former Bo-Trees had been
planted;--by means of the sixteen princes who were adorned with all the
insignia of royalty (which they assumed on the king surrendering the
sovereignity to them), raising up the Bo branch, he contributed his
personal exertion to deposit it there.
"The instant it extricated itself from the hand of man, springing eighty
cubits up into the air, self poised and resplendent, it cast forth a halo
of rays of six colours. These enchanting rays illuminating the land,
ascended to the Brahma heavens, and continued (visible) till the setting
of the sun. Ten thousand men, stimulated by the sight of these miracles,
increasing in santification, and attaining the state of 'arabat,'
consequently entered into the priesthood.
"Afterwards, at the setting of the sun, the Bo branch descending, under
the constellation 'rohani,' placed itself on the ground, and the earth
thereupon quaked. Those roots (before described) rising up out of the
mouth of the vase, and shooting downwards, descended (forcing down) the
vase itself into the ground. The whole assembled populace made flower and
other offerings to the planted Bo. A heavy deluge of rain fell around,
dense cold clouds completely enveloped the great Bo in its snowy womb. In
seven days the Bo-Tree remained there, invisible in the snowy womb,
occasioning (renewed) delight in the populace. At the termination of the
seventh day, all these clouds dispersed, and displayed the Bo Tree, and
its halo of six coloured rays.
"The chief thero Mahindo and Sanghmitta, each together with their retinue,
as well as his majesty with his suite, assembled there. The princes from
Chandanaggamo, the Brahma, Tiwako, as also the whole population of the
land, by the interposition of the devas, exerting themselves to perform a
great festival of offerings (in honour) of the Bo Tree, assembled there;
and at this great congregation, they were astounded at the miracles which
were performed.
"On the south-eastern branch a fruit manifested itself, and ripened in the
utmost perfection. The thero taking up that fruit as it fell, gave it to
the king to plant it. The monarch planted it in a golden vase, filled with
odoriferous soil, which was prepared by the Mohasano. While they were all
still gazing at it, eight sprouting shoots were produced, and became
vigorous plants four cubits high each. The king, seeing these vigorous
Bo-Trees, delighted with astonishment, made an offering of, and invested
them with, his white canopy (of sovereignty).
"Of these eight he planted (one) at Jambukolopatana, on the spot where the
Bo-Tree was deposited on its disembarkation; one at the village of the
Brahma Tiwako; at the Thuporamo; at the Issarasamanako wiharo; at the
Pattama Chetiyo; likewise at the Chetiyo mountain wiharo; and at
Kachharagoms, as also at Chandanagamo (both villages in the Rohona
division); one Bo plant at each. These bearing four fruits, two each,
(produced) thirty Bo plants, which planted themselves at the several
places, each distant a yojano in circumference from the sovereign Bo-Tree,
by the providential interposition of the supreme Buddha, for the spiritual
happiness of the inhabitants of the land.
"The aforesaid Anula, together with her retinue of five hundred virgins,
and five hundred women of the palace, entering into the order of
priesthood in the community of the theri Sanghamitta, attained the
sanctification of 'arahat.' Arittho, together with a retinue of five
hundred personages of royal extraction, obtaining priestly ordination in
the fraternity of the also thero, attained 'arahat.' Whoever the eight
persons of the setti caste were who escorted the Bo-Tree hither, they,
from that circumstance, obtained the name of bhodahara (bo-bearers).
"The theri Sanghamitta together with her community of priestesses
sojourned in the quarter of the priestesses, which obtained the name of
the 'Upasaka wiharo.'
"There at the residence of Anula, before she entered into the priesthood
(the king) formed twelve apartments, three of which were the principal
ones. In one of these great apartments (called the Chulangono) he
deposited the (Kupayatthikan) mast of the vessel which transported the
great Bo; in another (called Mahaangano) an oar (piyam); in the third
(called the Siriwaddho, the arittan) rudder. From these (appurtenances of
the ship) these (appartments) were known (as the Kupayatthitapanagara).
"Even during the various schisms (which prevailed at subsequent periods)
the Hatthalaka priestess uninterruptedly maintained their position at the
establishment of twelve apartments. The before-mentioned state elephant of
the king, roaming at his will, placed himself at a cool stream in a
certain quarter of the city, in a grove of kadambo-trees, and remained
browsing there: ascertaining the preference given by the elephant to the
spot, they gave it the name of 'Hattalakan.'
"On a certain day this elephant refused his food; the king enquired the
cause thereof of the thero, the dispenser of happiness in the land. The
chief thero, replying to the monarch, thus spoke: '(the elephant) is
desirous that the thupo should be built in the kadambo grove.' The
sovereign, who always gratified the desires of his subjects, without loss
of time built there a thupo, enshrining a relic therein, and built an
edifice over the thupo.
"The chief theri, Sanghamitta, being desirous of leading a life of
devotional seclusion, and the situation of her sacerdotal residence not
being sufficiently retired for the advancement of the cause of religion
and for the spiritual comfort of the priestesses, she was seeking another
nunnery. Actuated by these pious motives, repairing to the aforesaid
delightful and charmingly secluded thupo edifice, this personage
sanctified in mind and exalted by her doctrinal knowledge, enjoyed there
the rest of noonday.
"The king repaired to the temple of the priestesses to pay his respects to
the theri, and learning whither she had gone, he also proceeded thither,
and reverentially bowed down to her. The maharaja Dewananpiyatisso, who
could distinctly divine the thoughts of others, having graciously
consulted her, inquired the object of her coming there, and having fully
ascertained her wishes, erected around the thupo a charming residence for
the priestesses. This nunnery being constructed near the Hatthalaka hall,
hence became known as the 'Hatthalaka wiharo.' The chief theri
Sanghamitta, surnamed Sumitta, from her being the benefactress of the
world, endowed with divine wisdom, sojourned there in that delightful
residence of priestesses.
"Thus, this (Bo-Tree) monarch of the forest, endowed with miraculous
powers, has stood for ages in the delightful Mahamego garden in the Linka,
promoting the spiritual welfare of the inhabitants of Lanka, and the
propagation of the true religion."
No trees, perhaps, are held in greater veneration in India, than the
_Ficus Religiosa_ or pipal tree. It is known as Rarvasit, the tree of
knowledge and wisdom, the holy "Bo-Tree" of the lamas of Thibet. Balfour's
"Indian Cyclopædia" says--"This large handsome tree grows in most of the
countries of Asia, and is frequently to be met with near pagodas, houses
and other buildings. One at Gyaine, South Behar, is said to have been that
beneath which Sakya was reposing when his views as to his duties became
clear to him, and if so, is more than 2,400 years old. It is also held in
veneration by the Hindus, because the god Vishnu is fabled to have been
born under its branches. In the Somavati festival, the Mahratta women
circumambulate a pipal tree, and place offerings on it, when the new moon
falls on a Monday. The pipal tree is preferable for avenues to the banyan.
The leaves are heart-shaped, long, pointed, wavy at the edge, not unlike
those of some poplars, and as the footstalks are long and slender, the
leaves vibrate in the air like those of the aspen tree. Silkworms prefer
the leaves next to those of the mulberry. The roots are destructive to
buildings, for if once they establish themselves among the crevices, there
is no getting rid of them."
"It is the most sacred of trees with the Buddhists, who say it was under
this tree that Gautama slept, and dreamed that his bed was the whole
earth, and the Himalaya mountains his pillow, while his left arm reached
to the Eastern Ocean, his right to the Western Ocean, and his feet to the
great South Sea. This dream he interpreted to mean that he would soon
become a Buddha. A branch of the tree was sent to Ceylon in the year 250
B.C., by Asoka--to the city of Amuradhapoora--together with
certain relics of Gautama: his collar-bone, begging-dish, &c.; and it
flourishes there as the Bo-Tree. For upwards of twenty centuries it had
been an object of the profoundest veneration to the people, and
particularly to the pilgrims in their annual visits to the ruins of the
city."
Fergusson says--"Whatever may be the result of the investigation into the
Serpent Worship of Ceylon, there is no doubt whatever about the prevalence
and importance of Tree Worship in that island. The legend of the planting
of the Râjâyatana Tree by Buddha has already been alluded to, but the
history of the transference of a branch of the Bo-Tree, from Buddh-gaya to
Anurâdnapury, is as authentic and as important as any event recorded in
the Ceylonese annals. Sent by Asóka (250 B.C.), it was received with the
utmost reverence by Devanampiyatisso, and planted in a most conspicuous
spot in the centre of his capital. There it has been reverenced as the
most important 'numen' of Ceylon for more than 2,000 years, and it, or its
lineal descendant, sprung at least from the old root, is there worshipped
at this hour. The city is in ruins; its great dagobas have fallen to
decay; its monasteries have disappeared; but the great Bo-Tree still
flourishes according to the legend--'Ever green, never growing or
decreasing, but still living on for ever for the delight and worship of
mankind.' Annually thousands repair to the sacred precincts within which
it stands, to do it honour, and to offer up those prayers for health and
prosperity which they believe are more likely to be answered if uttered in
its presence. There is probably no older idol in the world, certainly none
more venerated."
Stories illustrating the peculiar reverence with which this tree is
regarded are tolerably plentiful, and but for the limitations of our
space, might be almost indefinitely multiplied. A writer in _Notes and
Queries_ relates that an old woman in the neighbourhood of Benares, was
observed walking round and round a certain peepul-tree. At every round she
sprinkled a few drops of water from the water vessel in her hand on the
small offering of flowers she had laid beneath the tree. A bystander who
was questioned as to this ceremony, replied--"This is a sacred tree; the
good spirits live up amidst its branches, and the old woman is worshipping
them."
Then some half-a-dozen years ago, when Mr. Barnum, the showman, of
America, was completing the purchase of a certain white elephant, it was
narrated in an Indian paper, that under the terms of sale, the purchaser
was required to swear by the holy and sacred Bo-Tree that the animal
should receive every kindness and consideration.