“Il faut remarquer ici une chose qu’on aura peut-être de la peine à croire mais qui est toutefois très-véritable: c’est que lorsque quelque roi ou quelque seigneur a quelqu’un de ces éléphants de Ceylan, et qu’on en amène quelque autre des lieux où les marchands vont les prendre, comme d’Achen, de Siam, d’Arakan, de Pégu, du royaume de Boutan, d’Assam, des terres de Cochin et de la côte du Mélinde, dès que les éléphants en voient un de Ceylan, par un instinct de nature, ils lui font la révérence, portant le bout de leur trompe à la terre et la relevant. Il est vrai que les éléphants que les grands seigneurs entretiennent, quand on les amène devant eux, pour voir s’ils sont en bon point, font trois fois une espèce de révérence avec leur trompe, ce que j’ai vu souvent; mais ils sont stylés à cela, et leurs maîtres le leur enseignent de bonne heure.”—Les Six Voyages de J. B. Tavernier, lib. iii. ch. 20.

[140] Ramayana, sec. vi.; Carey and Marshman, i. 105; Fauche, i. t. p. 66.

[141] The only mention of the elephant in Sacred History is in the account given in Maccabees of the invasion of Egypt by Antiochus, who entered it 170 B.C., “with chariots and elephants, and horsemen, and a great navy.” (1 Macc. i. 17.) Frequent allusions to the use of elephants in war occur in both books: and in chap. vi. 34, it is stated that “to provoke the elephants to fight they show them the blood of grapes and of mulberries.” The term showed, ἔδειξαν, might be thought to imply that the animals were enraged by the sight of the wine and its colour, but in the Third Book of Maccabees, in the Greek Septuagint, various other passages show that wine, on such occasions, was administered to the elephants to render them furious. (Macc. v. 2, 10, 45.) Phile mentions the same fact, De Elephante, i. 145.

There is a very curious account of the mode in which the Arab conquerors of Scinde, in the 9th and 10th centuries, equipped the elephant for war; which being written with all the particularity of an eye-witness, bears the impress of truth and accuracy. Massoudi, who was born in Bagdad at the close of the 9th century, travelled in India in the year A.D. 913, and visited the Gulf of Cambay, the coast of Malabar, and the island of Ceylon:—from a larger account of his journeys he compiled a summary under the title of “Moroudj al-dzeheb” or the “Golden Meadows,” the MS. of which is now in the Bibliothèque Nationale. M. Reinaud, in describing this manuscript, says, on its authority, “The Prince of Mensura, whose dominions lay south of the Indus, maintained eighty elephants trained for war, each of which bore in his trunk a bent cymeter (carthel), with which he was taught to cut and thrust at all confronting him. The trunk itself was effectually protected by a coat of mail, and the rest of the body enveloped in a covering composed jointly of iron and horn. Other elephants were employed in drawing chariots, carrying baggage, and grinding forage, and the performance of all bespoke the utmost intelligence and docility.”—Reinaud, Mémoire sur l’Inde, antérieurement au milieu du XIe siècle, d’après les écrivains arabes, persans et chinois. Paris, M.D.CCC.XLIX. p. 215. See Sprenger’s English translation of Massoudi, vol. i. p. 383.

[142] Broderip, Zoological Recreations, p. 226.

[143] The iron goad with which the keeper directs the movements of the elephants, called a hendoo in Ceylon and hawkus in Bengal, appears to have retained the present shape from the remotest antiquity. It is figured in the medals of Caracalla in the identical form in which it is in use at the present day in India.

Medal of Numidia.

Modern Hendoo.