Cultus Arborum

Chapter 4

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 Cyclop dia” 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 Amūrādhapōōra-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 R j yatana 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 Anur dnapury, is as authentic and as important as any event recorded in the Ceylonese annals. Sent by As ka (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.