The animals represented in the Bharhut sculptures are of two classes, the natural and the fabulous. The latter, however, are limited to three varieties, an elephant with a fish-tail, a crocodile with a fish-tail, and a winged horse; while the former comprises no less than fourteen quadrupeds, six birds, one snake, one fish, one insect, one crocodile, two tortoises, one lizard, and one frog. The quadrupeds include the lion, elephant, horse, rhinoceros, wild boar, bull, deer, wolf, monkey, cat, dog, sheep, hare, and squirrel. The birds comprise the cock, parrot, peacock, goose, wild duck, and quail. The snakes and fishes appear to be of only one kind. The solitary insect is a flesh-fly ([p. 41], etc.).
In Burma people feed sacred fish, and save their lives in seasons when they would perish through the drying up of rivers and ponds (see [p. 364]).
Dr. Eitel, in his Lectures (p. 136), points out that even pigs are held sacred, though not worshipped, by Northern Buddhists. We must not forget that the Buddha in two of his births was a pig ([p. 112]), that he died of eating pork, and that in sculptures of the Tāntrik goddess Vajra-vārāhī—adopted by Northern Buddhists—a row of seven pigs is carved underneath her three-headed figure, one head being that of a pig.
Miscellaneous Objects.
Among these may be reckoned bells of various kinds. The prayer-bells common in Tibet, which are held in the hand and used during the chanting of prayers, have been already described ([p. 323]).
In Burma bells abound everywhere. They are of all sizes, and often of immense weight, but are not used in the same way as in Tibet. Nor are they ever rung in peals or with a clapper. Their use is not to call people to religious services. It is no part of the business of monks or priests to summon the laity to any service. Every man worships on his own account, and for himself, and by himself, and no so-called priest reminds him of his religious duties, or is responsible if he neglects them.
The real use of bells in Burmese temples is to draw the attention of the deities and spirits (Naths) to the act of worship, and so secure the due registering of prayer-merit. When a man has finished his repetitions, he strikes the bell with a piece of wood or other sacred implement lying near, and the more noise he makes the better. Mr. Scott informs us that every large pagoda has dozens of bells of all sizes, hanging outside, and one or two inside the central shrine. They are constantly dedicated by religious people, and thus multiplied ad infinitum.
The form of dedication is inscribed on every bell, and is in the Pāli language, though instances of the vernacular occur.
The following is a portion of a remarkable inscription in the vernacular (Shway Yoe, i. 243, abridged):—
This bell was moulded with great care and much expense, and is humbly offered by Moung San Yah and his wife, who seek refuge in the boundless mercy of the pitiful Buddha, in the majesty of the eternal law, and in the examples of the venerable assembly. They humbly strive to gain merit for themselves. May the good Naths look smilingly on them. May the Naths who dwell in the air and the earth defend their two fat bullocks—which plough the fields—from evil creatures. May the guardian Naths of the house and of the city keep Chit Oo, their son, and little Mah Mee, their darling daughter, from harm.