the ‘Grove.’ We are told it was always set up with Asher, Babel, &c., under ‘every green tree’ by ancient Israel, and up to a few hundred years before Christ, and not seldom even after Christ.

“All Eastern literature teems with the stories told of and under the sacred fig tree, Ficus Religiosa, Gooler, a Ficus Indica. Under its holy shade, gods, goddesses, men and animals disport themselves, and talk with each other on sacred and profane themes. From it, as from many another holy tree, ascended gods and holy men to heaven, and it and many others are to be yet the cradles of coming Avatars. To the present hour we find thousands of barren women still worshipping and giving offerings throughout the year to this Peepal, or male fig tree of India, to obtain offspring: nor is the female tree, the Ficus Indica, neglected; at stated periods this Băr, or true Bānian, must be also worshipped with offerings by all who wish such boons. Under this sacred tree did the pious Săkyamooni become a Boodh, or enlightened one; and it is from the rubbing together of the wood of trees, notably of the three Banian trees—Peepal, Băr, and Gooler (Ficus Sycamores), the favourite woods for Phallic images, that holy fire is drawn from heaven, and before all these species do women crave their desires from God.”

With regard to the Ficus, Forlong remarks that others besides Jews have seen divers reasons why it is said to have been the first covering used by the human race. “The symbolic trefoil or fleur de lys with its seed springing from its stems, is still used as a Phallic ornament, and the leaf, especially of the Bo, is very like the old form of Ph: it has a long attenuated point, and is ever quivering on the stillest days. The tree has many peculiarities, not only in its leaves and modes of leafing, but in its fruit and modes of multiplying, which could not fail to make it of a very holy and important character in the pious, poetical and imaginative mind of the East. Among others the fruit or seed hangs direct from its limbs, yet it is commonly said to be germinated by seed from heaven; birds carry off the seed and deposit it on all high places, and in the trunks of other trees; these this Ficus splits asunder and entwines itself all around, descending by the parent trunk as well as aerially, by dropping suckers until it reaches Mother-Earth, by which time it has most likely killed the parent tree, which has up to that period nourished it. Thus the Ficus tribe is often hollow in the centre, and if the hollow exist near the base, it is always a very holy spot where will usually be found a Lingam or Yoni stone, or both, or a temple of Matra-Deva—Deva or Siva—the great God of Creation.”[5]

“In a country like India, anything that offers a cool shelter from the burning rays of the sun is regarded with a feeling of grateful respect. The wide-spreading Banyan tree is planted and nursed with care, only because it offers a shelter to many a weary traveller. Extreme usefulness of the thing is the only motive perceivable in the careful rearing of other trees. They are protected by religious injunctions, and the planting of them is encouraged by promises of eternal bliss in the future world. The injunction against injuring a banyan or fig tree is so strict, that in the Ramayana even Rávana, an unbeliever, is made to say ‘I have not cut down any fig tree, in the month of Vaisakha, why then does the calamity (alluding to the several defeats his army sustained in the war with Rámachandra and to the loss of his sons and brothers) befall me?’”

The medicinal properties of many plants soon attracted notice, and were cultivated with much care. With the illiterate the medicinal virtues of a drug are increased with its scarcity; and to enhance its value it was soon associated with difficulties, and to keep it secret from public knowledge, it was culled in the dark and witching hours of night.

Trees have frequently been identified with gods: thus in the Panma Purána, the religious fig tree is an incarnation of Vishnu, the Indian fig tree of Rudra, and the Palasa of Brahma.

In the Varáka Purana, the planter of a group of trees of a particular species is promised heavenly bliss, and it is needless to point out that from the names of the trees recommended, the extensive utility of the act must be acknowledged. Thus it is said, “He never goes to hell who plants an asvatha, or a pichumarda, or a banian, or ten jessamines, or two pomegranates, a panchámra, or five mangoes.”

The Tithitatva gives a slightly different list, substituting two champakas, three kesara, seven tala-palms, and nine cocoanuts, instead of the banian, the jessamines, the pomegranates, and the panchámra.

As early as the Rāmāyana, the planting of a group of trees was held meritorious. The celebrated Panchavati garden where Sitá was imprisoned, has been reproduced by many a religious Hindu, and should any of them not have sufficient space to cultivate the five trees, the custom is to plant them in a small pot where they are dwarfed into small shrubs. Such substitutes and make-shifts are not at all uncommon in the ecclesiastical history of India. In Buddhist India, millions of miniature stone and clay temples, some of them not higher than two inches, were often dedicated when more substantial structures were not possible. The Panchavati consists of the asvatha planted on the east side, the vilva or Ægle marmelos on the north, the banian on the west, the Emblica officinalis on the south, and the asoka on the south-east.

The Skanda Purána recommends a vilva in the centre, and four others on four sides; four banians in four corners, twenty-five asokas in a circle, with a myrobalan on one side, as the constituents of a great punchavati.

Superstition has always been active in drawing nice distinctions between the auspicious and the inauspicious, and it is curious to observe how the auspicious qualities of some plants have been extolled. Some are considered auspicious when planted near a dwelling house.

No tree with fruit or blossoms can be cut down, as the sloka threatens the cutter with destruction of his family and wealth. Therefore never cut down any tree that bears good flowers or fruits if you desire the increase of your family, of your wealth and of your future happiness.

Superstition has associated supernatural properties with many plants, and several have been identified with the gods.

The durvá, a kind of grass very common in all parts of India, is excellent food for cattle. It is an essential article in the worship of all gods. It is said to have originated from the thigh of Vishnu.

The religious fig tree makes one rich, the Jonesia Asoka destroys all sorrow, the Ficus Venosa is said to be useful in sacrifices, and the Nim gives much happiness. Syzygium Jambolanum promises heavenly bliss, and the pomegranate a good wife. Ficus glomerata cures diseases, and Butea frondosa gives the protection of Brahma. The Calotropis gigantea is useful as it pleases the sun, every day the bel tree pleases Siva, and the Patalá pleases Párvati. The Asparas are pleased with Bombax malabaricum, and the Gandharvas with Jasminum, the Terminalia chebula increases the number of servants, and the Mimusops elenchi gives maid-servants. The Tál is injurious to children, and the Mimusops elenchi productive of large families. The cocoanut gives many wives, and the vine gives a beautiful body; the Corolia latifolia increases desires, and the Pandanus odoratissimum