The second mission was despatched to bring a branch of the tree[32] under which the Buddha had sat when he obtained enlightenment. This narrative[33] is perhaps based on a more solid substratum of fact. The chronicles connect the event with the desire of the Princess Anulâ to become a nun. Women could receive ordination only from ordained nuns and as these were not to be found on the island it was decided to ask Asoka to send a branch of the sacred tree and also Mahinda's sister Sanghamittâ, a religieuse of eminence. The mission was successful. A branch from the Bo-tree was detached, conveyed by Asoka to the coast with much ceremony and received in Ceylon by Tissa with equal respect. The princess accompanied it. The Bo-tree was planted in the Meghavana garden. It may still be seen and attracts pilgrims not only from Ceylon but from Burma and Siam. Unlike the buildings of Anuradhapura it has never been entirely neglected and it is clear that it has been venerated as the Bo-tree from an early period of Sinhalese history. Botanists consider its long life, though remarkable, not impossible since trees of this species throw up fresh shoots from the roots near the parent stem. The sculptures at Sanchi represent a branch of a sacred tree being carried in procession, though no inscription attests its destination, and Fa-Hsien says that he saw the tree.[34] The author of the first part of the Mahâvamsa clearly regards it as already ancient, and throughout the history of Ceylon there are references to the construction of railings and terraces to protect it. Devânampiya Tissa probably died in 207 B.C. In 177 the kingdom passed into the hands of Tamil monarchs who were not Buddhists, although the chroniclers praise their justice and the respect which they showed to the Church. The most important of them, Eḷâra, reigned for forty-four years and was dethroned by a descendant of Tissa, called Duṭṭhagâmaṇi.[35]