destroys all. The tamarind tree is considered most inauspicious, and according to the Vaidya Sastras, is very injurious to health. The Carica papeya plant is more so. The Sunflower, Helianthus, is supposed to emit gases that destroy miasma.

The following trees are said to have peculiar virtues. The Indian fig tree, if on the east side of a house, is always auspicious; so also is the Udumvava tree if on the west, and the pipul if on the south, &c.

The following are supposed to have a peculiar influence on particular spots. The cocoanut tree near the dwelling-house confers wealth on the family, and if on the east or north-east of an encampment, the tree is the donor of sons. The mango tree, the best of trees, is auspicious at every place, and if situated on the east, gives wealth to men. The Bel tree, the jack tree, and the citron tree, and the plum tree, are in all situations conducive to prosperity.

The Durvāshtami is one of the many vratas observed by Hindu females. It is celebrated on the eighth lunar day of the bright fortnight of the month of Bhádro. On the day fixed for worshipping Durvá a fast is observed, and Durvá, Gauri, Ganesá and Siva are worshipped with rice, fruits and flowers. Durvá is described as dark as the petals of a blue lotus, held on the heads of all the gods, pure, born from the body of Vishnu, anointed with nectar, free from all sickness, immortal, incarnation of Vishnu, and giver of good children, and virtue, wealth and salvation.

A thread with eight knots, and fruits, &c., are presented to Durvá, and the following prayer is then read—

“Durvá, you are called immortal, and you are worshipped both by gods and asuras. Having blessed us with prosperity and children, fulfil all our wishes. As you extend over the earth with your suckers and branches, in the same way give me healthy and immortal children.”

After the usual puja, the thread with eight knots is tied on the left arm and the worshipper listens to the legend of Durvá repeated by the officiating priest.

The Asokáshtami, the Arunvdaya Saptami, and the Madanotsava, are three other vratas in which trees are worshipped.

From the Sakrotthana, the rising of India after the new moon preceding the Durgá-puja, the whole fortnight is devoted to one or other form of tree worship. Asokashtami is observed on the eighth day of the bright fortnight of Chaitra.

In the month of Chaitra on the thirteenth lunar day, the Madanotsava is celebrated and the Asoka tree is worshipped.

But the most important instance of tree worship is the Durgápujá. Although the festival is a rejoicing at the promising crops in the field, and although it may be traced to the solar myth and Ushá or dawn worship, it is undoubtedly one of the most extensive festivals of tree worship.

Along with the goddess Durgá, the Nava patrici or the nine leaves are worshipped.

On the morning of the first day of the puja, nine branches with leaves are tied together with a plant of Clitoria ternata alba, and a twig bearing a pair of fruits with suitable mantras, is stuck in the bundle. Before cutting the twig, the following mantras are repeated—

“Sriphala tree, you are born on the mountain Mandar, Meru Kailsa, and at the top of the Himavat, you are always a favourite of Ambica. Born on the top of the Scri hill Sriphala! You are the resting place of prosperity, I take you away to worship you as Durgá herself.

“Om Vilva tree, most prosperous, always a favourite of Sankara, I worship the devi, having taken away your branch. O Lord, you must not mind the pain generated by the separation of your branch. I bow to the Vilva tree born on the Hymalaya mountain, favourite of Parvasa and embraced by Siva. You are auspicious in action and a favourite of Bhagavati; for the sake of Bhavani’s words, give me all success.” The bundle is then anointed with various cosmetics and aromatic drugs and oils, and is placed by the side of the idols. The several plants are then separately invoked, and the goddesses presiding over each are worshipped.

The following are the mantras for worshipping them:—

“Om, salutation be to Brāhmani, the goddess dwelling in the plantain tree. Om, Devi Durga, welcome, come near us. In the Brahma form distribute peace to all. Om, salutations be to you.

“Om, salutation be to Kalika, the goddess dwelling in the Arum plant. Om, good-natured in the war of Mahisha dema, you became arum plant. Om, the beloved of Hara, come hither for my blessing.

“Om, salutation be to Durga, the goddess dwelling in the turmeric plant. Om, Haridra, you are Hara incarnate. Om, good-natured you are Umá incarnate. For the destruction of my ill-luck do receive my pujá and be propitiated.

“Om, salutation be to Kartika, the goddess dwelling in the Sesvania plant. Om, during the destruction of Sumbha and Nisumbha demons, goddess of success, you were worshipped by India and all gods. Be pleased with us.

“Om, salutation be to Sivá, the goddess dwelling in the vilva tree. Om, beloved of Mahadeva and beloved of Vishnu, beloved of Umá, vilva tree salute you.

“Om, salutation be to Raktadantika (blood-teethed), the goddess dwelling in the pomegranate tree. Om, formerly in the war, you became Dádimi in the presence of Raktavija demon, you acted the part of Umá, therefore bless us.

“Om, salutation be to Sokarahita (devoid of sorrow), the goddess dwelling in the Asoka tree. Om, Asoka tree, you please Siva and you destroy all sorrow. Make me sorrowless in the same way as you please Durvá.

“Om, salutation be to Chámundá, the goddess dwelling in the Man tree. Om, on whose leaves rests the Devi, beloved of Sachi, for my prosperity receive my pujá.

“Om, salutations be to Lakshmi, the goddess dwelling in the rice plant. Om, for the preservation of the life of all beings you were created by Brahma. Om, preserve me in the same way as you please Umá.” (See the Vastu Yaga and its bearings upon Tree and Serpent Worship in India, by Pratapachandra Ghosha).

The Banian or Indian fig tree, is perhaps the most beautiful and surprising production of nature in the vegetable kingdom. Some of these trees are of an amazing size, and as they are always increasing, they may in some measure be said to be exempt from decay. Every branch proceeding from the trunk throws out its own roots, first in small fibres, at the distance of several yards from the ground. These, continually becoming thicker as they approach the earth, take root and shoot out new branches, which in time bend downwards, take root in the like manner, and produce other branches, which continue in this state of progression as long as they find soil to nourish them.

The Hindoos are remarkably fond of this tree, for they look upon it as an emblem of the Deity, on account of its out-stretching arms and its shadowy beneficence. They almost pay divine honours, and “find a Fane in every Grove.”

Near these trees the most celebrated pagodas are generally erected; the Brahmins spend their lives in religious solitude under their friendly shade, and the natives of all castes and tribes are fond of retreating into the cool recesses and natural bowers of this umbrageous canopy, which is impervious to the fiercest beams of the tropical sun.

The particular tree here described grows on an island in the river Nerbedda, ten miles from the city of Baroach, in the province of Guzzurat, a flourishing settlement formerly in possession of the East India Company, but ceded by the government of Bengal at the treaty of peace concluded with the Mahrattas in 1783, to Mahadjee, a Mahratta chief.

This tree, called in India Cubeer Burr, in honour of a famous saint, was much larger than it has been of late; for high floods have at different