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112 Formerly the Indians considered it wrong to fell one of these giants, and when large logs were needed they made use only of trees which had fallen of themselves. Till lately some of the more credulous old men declared that many of the misfortunes of their people were caused by this modern disregard for the rights of the living cottonwood. The Iroquois believed that each species of tree, shrub, plant, and herb had its own spirit, and to these spirits it was their custom to return thanks. The Wanika of Eastern Africa fancy that every tree, and especially every coco-nut tree, has its spirit; "the destruction of a cocoa-nut tree is regarded as equivalent to matricide, because that tree gives them life and nourishment, as a mother does her child." Siamese monks, believing that there are souls everywhere, and that to destroy anything whatever is forcibly to dispossess a soul, will not break a branch of a tree, "as they will not break the arm of an innocent person." These monks, of course, are Buddhists. But Buddhist animism is not a philosophical theory. It is simply a common savage dogma incorporated in the system of an historical religion. To suppose, with Benfey and others, that the theories of animism and transmigration current among rude peoples of Asia are derived from Buddhism, is to reverse the facts.

Sometimes it is only particular sorts of trees that are supposed to be tenanted by spirits. At Grbalj in Dalmatia it is said that among great beeches, oaks, and other trees there are some that are endowed with shades or souls, and whoever fells one of them must die on the spot, or at least live an invalid for the rest of his days. If a woodman fears that a tree which he has felled is one of this sort, he must cut off the head of a live hen on the stump of the tree with the very same axe with which he cut down the tree. This will protect him from all harm, even if the tree be one of the animated kind. The silk-cotton trees, which rear their enormous trunks to a stupendous height, far out-topping all the other trees of the forest, are regarded with reverence throughout West Africa, from the Senegal to the Niger, and are believed to be the abode of a god or spirit. Among the Ewespeaking peoples of the Slave Coast the indwelling god of this giant of the forest goes by the name of Huntin. Trees in which he specially dwells--for it is not every silk-cotton tree that he thus honours--are surrounded by a girdle of palm-leaves; and sacrifices of fowls, and occasionally of human beings, are fastened to the trunk or laid against the foot of the tree. A tree distinguished by a girdle of palm-leaves may not be cut down or injured in any way; and even silk-cotton trees which are not supposed to be animated by Huntin may not be felled unless the woodman first offers a sacrifice of fowls and palm-oil to purge himself of the proposed sacrilege. To omit the sacrifice is an offence which may be punished with death. Among the Kangra mountains of the Punjaub a girl used to be annually sacrificed to an old cedar-tree, the families of the village taking it in turn to supply the victim. The tree was cut down not very many years ago.

If trees are animate, they are necessarily sensitive and the cutting