MEN in the ruder stages of civilization often regard the lower animals as objects of worship. Some animals rouse feelings of hatred and fear ; some are regarded with affection and gratitude on account of their usefulness to man ; and others induce a feeling of awe and admiration on account of the remarkable powers of intelligence which they display. Many animals have in India been deemed worthy of adoration. The snake is worshipped because it is dreaded. For the cow the Hindu has the highest veneration. It is a tame, innocent animal, and its usefulness to man is of the highest kind. The milk and its different products form the most valuable staple of human consumption in this country. People love this most useful animal, feel grateful to it for the various benefits it con- fers on them, and therefore worship it. Then, again, the monkey is adored for its superior intelligence. Animal worship in this country is accordingly traceable to the above three causes.
First, then, as regards the serpent. It is not in India alone, but in other countries also that such objects as are feared and detested have come to be worshipped by man, thus exemplify- ing the truth of the old saying, “Fear made the first gods in the world” (Primos in orbe deos fecit timor). The snake is the most dreaded animal in this country. We find mention made of it largely in our ancient writings. The dreadful effects of snake-poison used in instru- ments of war are vividly described in the Ramayana, wherein we find the warrior Laksh- mana lying senseless on the field on account of the poisonous arrows used by Ravana’s son. In the story of Harichandra, with which every Hindu is familiar, we read of Harichandra’s only son having been bitten by a snake, and that was considered to be the greatest misfor- tune that could have befallen him. In the story of Nala, another very popular story, we read that queen Thamayanthi was in her troublous days devoured by a huge serpent in the desert. Again, it is one of the principal beliefs of the Hindu that Adise-sha, the thou- sand-headed snake, supports the earth. Vishnu, the preserving power of the Hindu trinity, is said to sleep upon the serpent, and Siva, the destroying power, wears it as an ornament. It is the vulgar belief that eclipses are caused by the serpent. This dreaded reptile has given occasion to a good many common sayings. There is a saying in Tamil to the effect that the sight of a snake is enough to strike terror into a whole army. Another says that a ser- pent that is found in the midst of even ten persons is not in any danger of being killed. Such is the fear with which it is regarded. Is it any wonder, then, that people adore it? When a snake is killed, the Hindu performs ceremonies similar to those performed in honour of a dead relative. Again, people go to places which are said to be the haunts of these venomous reptiles on a particular day of the year, and there pour out milk. The dancing girl is said to be an adept in her profession if, with a serpent round her neck, she fearlessly dances before an assembly.
From the above it will be seen that a good deal of importance is attached to this reptile, and that it is largely mixed up with our beliefs and superstitions ; so much so, that it has be- come man’s highest effort to devise means to charm this animal. Snake-charming is a very ancient art in India, for we read that snake- charmers were found in this country in the days of Alexander the Great. Now-a-days snake-charmers are to be found going about the country and gaining an easy and comfort- able living.
Kélambakam was one day visited by a snake- charmer. He wore a large turband (head- dress) and a charmed armlet, made of copper, which is said to exercise considerable influence on serpents and make them do as he pleases. In one hand he had a pipe made of the dried shell of the Indian gourd with a bamboo reed inserted in it, and in the other a small basket. The snake-charmer’s pipe is called Magadi, and it is said that the music of this instrument has a peculiar attraction for snakes. Such was the paraphernalia of the man who visited Kélambakam, and who of course first went to the house of Kothundarama Mudelly and played on his instrument. Instantly the head- man and the inmates of the house, as also a number of people from the neighbouring houses, came to the spot to see the charmer exhibiting his snakes. He said, " Good and noble men, I have in this basket four large cobras, one of which is a black cobra, the most ferocious of all. Any moment they would surely bury their poisonous fangs in my body, but by this charmed armlet I am protected ; and when once I strip myself of it, I lose all control over them ; though even if they bite me I am not afraid, for I have now in my possession a most efficacious medicine which, when used on the part bitten, at once absorbs the poison. I will show you instantly how these dangerous animals appreciate my music, and you will also see the black cobra kiss me." So saying, he again began to blow the pipe for some time ; then carefully opened the basket, and out came four large cobras, and, spreading their hoods, began to move to and fro. The snakes turned their hoods whichever way he turned the hand on which he had the armlet. By this he wanted to convince the spectators of the wonderful influence which the armlet had over them. Then carefully placing all the cobras except the black one in his basket, he again played on the pipe. This time, it seemed, he took greater care in playing on his instrument. The black cobra raised its hood higher and higher as he went on playing on the pipe and approaching it nearer and nearer. Then, as he suddenly stopped the music, the cobra made a hissing noise and put down its head, and in doing so slightly touched the charmer’s lips. The people beheld with wonder this black cobra kiss the charmer—this venomous reptile which could in a few seconds kill him. They were highly satisfied with his skill in snake-charming, and put to him a thousand and one questions re- garding snakes generally. Then he offered for sale the medicine which he had for snake poison. Every household in the village took care to buy some of it, and safely treasured it in their house. They had implicit confidence in the efficacy of the medicine, of which, they said, only he was the happy possessor. This snake-charmer is pretty well known in and about Kélambakam, and he is also constantly seen at fairs and festivals, exhibiting his snakes and selling his medicines.
There is another class of people in Southern India who educate cows and bullocks, which they train to such a high degree of perfection that even animal tamers in European countries would be taken with surprise. Two people once came to our village. One was in charge of a fine-looking bull named Rama, and the other was in charge of a cow, a very fine specimen of her kind. She was named Seeta. The bull, which was adorned with metal bells and other ornaments, was first brought before the people, and a number of questions were put to him by the man in charge. " Are we in a village whose people are generous and willing in bestowing rewards upon worthy men ? " said he. At this the bull shook his head, and the people at once understood him to answer in the affirmative. To questions that required a negative answer the bull remained motionless, and to questions that required an- swers in the affirmative the bull shook his head. Then said the man to the bull, " Now point out the headman of the village, whose generous disposition and whose liberality is in the mouth of every one.” On this the animal, followed by the man in charge, forthwith walked up to Kothundarama Mudelly. The villagers derived great amusement and pleasure from this exhibition of the animal’s intelligence. Then was performed a most interesting scene. The man in charge of Seeta went up to her, and told her that Rama, her husband, unmind- ful of his lawfully wedded wife, had on the pre- vious day bestowed his affections upon another. The cow, on hearing this, turned away from her husband, and refused to follow him. The man in charge went to her, and by smooth words tried to dissuade her from taking such an unfortunate step. The cow was inexorable. Then the bullock was requested to go to his wife and amicably settle their dispute; but he was equally unyielding. At last the man in charge of the cow went near and said, “Good Seetamma! it won’t do for you to persist in your folly. It is not right, nor is it according to the Shastras, that your husband should come to you and ask your pardon. Come, therefore, and be reconciled to your husband.” The cow resented this request of the mediator, and showed her anger by running against him as if to gore him. After a time the matter was settled by the cow of her own accord going to her husband and kneeling before him. Rama, the bullock, was satisfied, and both walked side by side, while the two people in charge of the animals beat their drums in cele- bration of the happy union of a pair that had been unfortunately separated by a painful in- cident, though for a short time. The villagers were simply delighted with the performance of these highly-trained animals, and they showed their appreciation of the performance by giving the animals oil-cakes and other things to eat and the two persons presents in grain and old clothes.