EXPLANATORY NOTES.
This is one of the tales, says Crooke, of the grateful Animal cycle, for which see Köhler and Crooke.
“Sakhi.”—From the Arabic word, “sakhi,” meaning liberal, generous.
“Kallundar.”—From the Arabic word, “kallundar,” a kind of monk who deserts the world, wife, and friends, and travels about with a shaven head and beard. They belonged to a sect of the Kadiri Fakirs, akin to the Sufis, and do not refuse to take “murids” or followers; but the Sufis only tolerate them.
“Ātā.”—A Hindustani word, meaning flour, or meal.
“Chāpāti.”—Also a Hindustani word, meaning thin cakes of unleavened bread.
“Snake and small lump of gold.”—“Old Folk-lore.” See Crooke’s reference to Pipa the Brahmin, who gave offerings of milk to a serpent on the banks of the Sampu, or “Snake Lake,” and was rewarded daily by the serpent with two pieces of gold. In “Chinese Folk-lore” (Dennys) the Emperor Hoti found a wounded serpent in his path, and having cured and released it, was rewarded by a carbuncle of exceeding brightness which the snake brought to him. The belief is, however, common to many races, and the superstition has been extended to toads and fish, and even to horses. Serpent worship is akin to this, but this subject is too elaborate to refer to here.
“Panj Pir.”—“Panj” is the Persian for Five, as the five fingers, and with the Shiah Mahomedans it is a standard, and the extended hand is carried on a pole during the Mahomedan Mohurrum Festival. As also the Panjutun which are the five holy persons amongst Moslems, viz., Mahomed, Ali, Fatima, Hasan, and Hussain. Sentences from the Qorān are repeated at this festival, and the Fakirs and others call out in chorus, “Yahoo! Yahoo!” the Arabic for “Jehovah,” He who is; He who exists. (See Qanoon-i-Islam.)
“Dwelling beneath the River.”—This prevails widely through the folk-lore of many countries. Moore in his “Manx Folk-lore” has a long article upon “Dwellings under the Sea,” splendid cities, towers, gilded minarets, and so forth.
“Wells.”—In the original it is “Kooh,” in Sanscrit “Kooā,” in Persian “Chāh.” These are wells from whence the water has to be obtained by lowering a cord or rope. A well into which people descend by steps to get water is termed “Bāolī,” from the Hindustani language.
In some of the “Koohs” it is a practice to place during winter, frozen snow, and when this melts in the summer months, it is drawn out and sold as “Aseah” water, and is much appreciated.
It is considered by the people to be a good action to build a well for the general use of travellers, and a still further work of merit to build a tank, for then both animals and birds can also enjoy the benefit.
There are many witty sayings in regard to wells, but one or two must suffice from this district.
In giving advice to another about to take an important step, the saying is:
Têk thrup nâl kooh deh vitch viso
Hazah thrup nal na asô.
TRANSLATED THUS:
One jump will take you into a well, but a thousand will not take
you out of it.
If one wishes to say that another has laid a trap and got caught himself, the saying is:
Châ Khundah, Châ derpesh.
TRANSLATED THUS:
If you dig a well for another, you will fall into it yourself.
Note.—In the 12th century there actually lived a saint called “Sakhi Sarwar,” whose real name was Sayyid Ahmad. His father is said to have been a native of Baghdad. In another legend he is represented as a disciple of the celebrated Pir Dastagir of Baghdad. Close to the tomb of this saint is a shrine to Baba Nanak, the founder of Sikhism, and a temple to Vishnu.—Crooke.
It may be that the “Sakhi” of this tale refers to this saint.
“'Sakhi’s’ grief under torture.”—A common saying amongst the people to express the fact that no one is without suffering is thus given in part Persian:
Darin duneâh kussay bê ghrun nebashad Agar barhad, to bunsie
Adam nabashad.
THUS TRANSLATED:
In this world no living mortal is without grief; if such an one
perchance there should be, then he is not of the sons of
Adam.
Further Note as to Snakes.—There are several kinds of snakes known in the district by snake-charmers, but some of the most important are as follows. First and foremost is the well-known Cobra; one is called Kooruj; another Mushkee, of a black colour; a third Chujlup, or hooded, from the hood being like Chuj, or a winnowing basket; a fourth is termed Kukkur, also a hooded snake, but of a light colour.
Of miscellaneous snakes there are Batung, Bhullard, and the Theer-Maâr, a small snake found in the roofs of houses. Another has a spotted body, is small, and has a broad head; this is called Phissee, or Kurnndâwah. Another is the Sangchūr, a snake of most rapid movement, having a dark body, very glossy skin, with white spots here and there. Of this snake the charmers stand in great dread, for it is instant death to be bitten by it.
To show how deadly this is, they say that the snake calls out, “Get out of my way, for fall you must at once, and I don’t want you to fall on me.”
Snakes, as has been already said, are worshipped by Hindus, and the Cobra is a special object of worship, as being intimately connected with many of their idols and deities, especially by the worshippers of the Lingam, the form under which Siva is worshipped, the most bigoted perhaps of all Hindu sects.
When the child of a Hindu is suffering from a disease called Sokrâh, or Sūkh-Chari (atrophy), or wasting away, it is usual to have it washed under a Cobra, and the water thus falling over the snake on to the child is believed to have healing properties.
The well-known “Bezoar” stone (from the Persian words “zahr,” poison, and “pād” against, a concretion found in the stomachs of goats or antelopes), for the cure of snake poison, and is called in the district “Zahr Muhra”; and again to cure dogs of distemper it is a common practice to wash them with the cast skins of snakes, called Khainchillee. It may be added here that snakes, it is said, can be killed with snuff thrown into their eyes and mouth.
Some have doubted whether it could be possible for snakes to be charmed, especially as many naturalists have asserted that the greater part of them are deaf. The Authors can, however, certify to the fact that hooded snakes can be brought under the spell of a shrill musical pipe even when in concealment. The pipe the Indian snake-charmers use is called a “Tunbi;” or by some a “Banshī” or flute is used.
However, to continue this subject might as we have before said, lead us into Ophiolatry, which is outside the scope of these Explanatory Notes; but we may say this, that the change of skin by the Serpent has no doubt been easily associated by some minds, with the springing up of a fresh life, or an endless existence; and so has been one of the means towards the worship of this Reptile.