they will offer a pig to the spirits of the tree, hoping thus to prevent the spirits from molesting the souls of persons assembled under the roof.[154] [Sidenote: Sacred trees the abode of spirits.] Thus the tree is regarded, sometimes as the body, sometimes as merely the house of the tree-spirit; and when we read of sacred trees which may not be cut down because they are the seat of spirits, it is not always possible to say with certainty in which way the presence of the spirit in the tree is conceived. In the following cases, perhaps, the trees are regarded as the dwelling-place of the spirits rather than as their bodies. The Sea Dyaks point to many a tree as sacred because it is the abode of a spirit or spirits, and to cut one of these down would provoke the spirit’s anger, who might avenge himself by visiting the sacrilegious woodman with sickness.[155] The Battas of Sumatra have been known to refuse to cut down certain trees because they were the abode of mighty spirits who would resent the injury.[156] One of the largest and stateliest of the forest trees in Perak is known as _toallong_; it has a very poisonous sap which produces great irritation when it comes into contact with the skin. Many trees of this species have large hollow knobs on their trunks where branches have been broken off. These knobs are looked upon by the Malays as houses of spirits, and they object strongly to cut down trees that are thus disfigured, believing that the man who fells one of them will die within the year. When clearings are made in the forest these trees are generally left standing to the annoyance and expense of planters.[157] The Siamese fear to cut down any very fine trees lest they should incur the anger of the powerful spirits who inhabit them.[158] The En, a tribe of Upper Burma, worship the spirits of hills and forests, and over great tracts of country they will not lay out fields for fear of offending the spirits. They say that if a tree is felled a man dies.[159] In every Khond village a large grove, generally of _sâl_ trees (_Shorea robusta_), is dedicated to the forest god, whose favour is sought by the sacrifice of birds, hogs, and sheep, together with an offering of rice and an addled egg. This sacred grove is religiously preserved. The young trees are occasionally pruned, but not a twig may be cut for use without the formal consent of the village and the ceremonial propitiation of the god.[160] In some parts of Berar the holy groves are so carefully preserved, that during the annual festivals held in them it is customary to gather and burn solemnly all dead and fallen branches and trees.[161] The Larka Kols of India believe that the tops of trees are the abode of spirits who are disturbed by the felling of the trees and will take vengeance.[162] The Parahiya, a Dravidian tribe of Mirzapur, think that evil spirits live in the _sâl_, _pîpal_, and _mahua_ trees; they make offerings to such trees and will not climb