1879.] J. H. Rivett-Carnac—The Snake Symbol in India. 17 
The Snake Symbol in India, especially in connection with the worship of 
Siva.— By J. H. Rivert-CaRnac, HsqQ., c. 1. E., F. 8. A., M. B.A. 8., &e. 
In his work on “ Tree and Serpent Worship” Mr. Fergusson has urged 
the desirability of workers in the rich field of Indian Antiquarian research 
collecting information regarding the worship of the snake, which is known 
to prevail in various forms in many parts of India. 
The accompanying instalment of rough jottings and sketches, made 
at various times, has been worked up by me into the present imperfect 
shape during the Christmas holidays. It is now submitted to the Society 
in the. hope that this paper, although doubtless full of faults, may at least 
induce discussion, and thereby assist in placing me on the right track, and 
in awakening further interest in this important subject amongst those who 
have better opportunity than I have of following it up. 
The snake as a personal ornament, or as a canopy surmounting the 
figure, is not, of course, confined to representations of Siva, and in the col- 
lection of the deities of the Hindu Pantheon that I have been able to make, 
the five-headed snake (Nag panchamukhi) is to be seen overshadowing 
Vishnu, Garuda and others. The Sesha or Ananta in the pictures of 
Vishnu is well known. Still, as Moor says at p. 86 of his Hindu Panthe- 
on, “ As emblems of immortality, serpents are common ornaments with many 
deities. But Mahadeo seems most abundantly bedecked with them ; bound 
in his hair, round his neck, wrist, waist, arms and legs, as well as for 
rings, snakes are his constant attendants.” 
The serpent appears on the prehistoric cromlechs and menhirs of 
Europe, on which, as stated in my paper on the Kamaon Rock-carvings 
published in the Society’s Journal for January 1877, I believe, the remains 
of phallic worship may also be traced. What little attention I have been 
able to give to the serpent-symbol, has been chiefly in its connection with 
the worship of Mahadeo or Siva, with a view to ascertain whether the wor- 
ship of the snake and that of Mahadeo or the phallus may be considered 
identical, and whether the presence of the serpent on the prehistoric remains 
of Europe can be shewn to support my theory that the markings on the 
eromlechs and menhirs are indeed the traces of this form of worship, 
carried to Hurope from the Kast by the tribes whose remains are buried 
beneath the tumuli. 
During my visits to Benares, the chief centre of Siva worship in 
India, I have always carefully searched for the presence of the snake-sym- 
bol. On the most ordinary class of “ Mahddeo,” a rough stone placed on 
end supposed to represent the phallus, the serpent is not generally seen. 
Cc 
