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Rh century, the traveller might often see the sacred tree, generally an ancient lime, oak, or ash, standing inviolate in a sheltered spot near the dwelling-house, and old memories are handed down of -the time when the first blood of a slaughtered beast was sprinkled on its roots, that the cattle might prosper, or when an offering was laid beneath the holy linden, on the stone where the worshipper knelt on his bare knees, moving from east to west and back, which stone he kissed thrice when he had said, 'Receive the food as an offering!' It may well have been an indwelling tree-deity for whom this worship was intended, for folklore shows that the Esths recognized such a conception with the utmost distinctness; they have a tale of the tree-elf who appeared in personal shape outside his crooked birch-tree, whence he could be summoned by three knocks on the trunk and the inquiry, 'Is the crooked one at home?' But also it may have been the Wood-Father or Tree-King, or some other deity, who received sacrifice and answered prayer beneath his sacred tree, as in a temple. If, again, we glance at the tree-and-grove worship of the non- Aryan indigenous tribes of British India, we shall gather clear and instructive hints of its inner significance. In the courtyard of a Bodo house is planted the sacred 'sij' or euphorbia of Batho, the national god, to whom under this representation the 'deoshi' or priest offers prayer and kills a pig. When the Khonds settle a new village, the sacred cotton-tree must be planted with solemn rites, and beneath it is placed the stone which enshrines the village deity. Nowhere, perhaps, in the world in these modern days is the original meaning of the sacred grove more picturesquely shown than among the Mundas of Chota-Nagpur, in whose settlements a sacred grove of sal-trees, a remnant of the primæval forest spared by the woodman's axe, is left as a home for the