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The motif of language appears throughout The Jungle Book, and Rudyard Kipling depicts learning languages as a key skill for living in a successful multicultural society. Throughout the stories, Kipling often uses terms drawn from other languages in his prose, creating a multilingual style that reflects the setting of these stories. Similarly, the names of the animal characters are often Hindi or Persian words that refer to the animal species in question.
Mowgli in “Kaa’s Hunting” is saved twice by his ability to speak in the languages of different animals: first when he speaks to the kite bird and again when he speaks to the cobras. The phrase that he can translate into multiple languages, referred to as the Master Words, reminds the animals of his kinship to them, metaphorically represented as a bloodline in the phrase “we be of one blood, ye and I” (50). Language translation allows Mowgli to claim kinship with other animals, preventing them from harming him and allowing him to secure their help. Kaa remarks that because Mowgli has both “a brave heart and a courteous tongue,” (84) he will succeed in the jungle. Kipling’s use of the “tongue” as a metonym for languages puts Mowgli’s rhetorical prowess in animal languages on parr with the virtue of courage.
The human narrators of “The White Seal” and “Her Majesty’s Servants” are also able to speak to animals, allowing them to communicate these tales to the reader. The narrator of “The White Seal” claims that he learned of Kotick by talking to a winter wren, while the narrator of “Her Majesty’s Servants” understands the language of camp beasts. However, he listens to the animals, rather than speaks to them, and never lets his dog, Vixen, know that he understands her words because “she would have taken all sorts of liberties” (290). For the humans in these stories, translating the stories of animals is more important than speaking to them the way Mowgli does to ensure his survival. Their different uses of languages emphasize the fact that the characterization of these narrators is flat—they relate a story rather than develop through one—while Mowgli experiences his coming-of-age.
Eyes in The Jungle Book symbolize the true nature of a human or an animal. Mowgli’s eyes are particularly significant, as they are what make the wolves in the pack begin to fear him. Bagheera informs Mowgli that many of the young wolves have sided with Shere Khan because they are disturbed by his eyes and cannot look at him. Even Bagheera tells Mowgli that “not even I can look thee between the eyes, and I was born among men, and I love thee, Little Brother” (30). Mowgli’s eyes are not terrifying because they possess any special power or communicate any sign of malevolence toward the animals; they frighten the wolves and the panther because his eyes signify his greater capacity for intelligence that none of the animals possess. Kipling makes this explicit later in the collection when the elephant, Two Tails, in “Her Majesty’s Servants” claims that humans possess an ability to “see” inside of their heads and speculate about future events, causing them to fear battle more than animals.
Rikki-tikki-tavi’s eyes, in contrast, communicate his instinctive drive to hunt snakes. While Rikki-tikki-tavi is a young mongoose who has never attacked a cobra before, the first time that Nagaina tries to ambush him in the garden, his eyes change: “Rikki-tikki felt his eyes growing red and hot (when a mongoose’s eyes grow red, he is angry)” (186). His instinctive anger manifests through his eyes, causing Darzee, the tailor-bird, to praise his red eyes in a triumphant song after he kills Nag. Like Mowgli, Rikki-tikki-tavi’s eyes display his natural proclivity, although in this circumstance it is his fierceness rather than his intelligence.
The motif of superstition occurs throughout The Jungle Book, often used to depict certain characters as foolish and irrational. Mowgli is first exposed to human superstition in “Tiger! Tiger!” when he hears Buldeo telling stories about how Shere Khan is “lame” because he is the ghost of a money-lender with a physical disability. While Mowgli brushes this off as obviously false, Buldeo’s superstition eventually causes him to be cast out of the village and stoned for practicing sorcery. When Mowgli has one of his wolf brothers knock Buldeo down, he becomes convinced that Mowgli must have overpowered him with magic: “It was sorcery, magic of the worst kind, thought Buldeo, and he wondered whether the amulet round his neck would protect him. He lay as still as still, expecting every minute to see Mowgli turn into a tiger, too” (120). Because the reader knows that this is false and that Mowgli’s success in the hunt is the result of intelligence and knowledge of animal behavior, Kipling uses dramatic irony to portray Buldeo’s superstitious belief as foolish and unfounded.
Similarly, in “The White Seal,” the superstitious beliefs of the seal hunters are depicted as ridiculous, causing them to fear an animal that they could otherwise easily overpower. As Kotick follows the hunters along the beach, the hunters refuse to approach him, one of them worrying, “He’s unlucky. Do you really think he is old Zaharrof come back? I owe him for some gulls’ eggs” (150). Because Kotick is the protagonist of the story, there is no doubt that he is not the ghost of a seal hunter named Zaharrof, but the hunters’ superstitious fear causes them to irrationally leave the young seal alone and allow him to escape.
Kipling’s perspective on superstitions emphasizes that the wonders of the natural world are more impressive than a belief in magic, aligning with the rationalist morality of his work. For example, when describing the mongoose’s ability to survive a fight with a snake, the narration states that medieval bestiaries, which claimed that mongooses and weasels used magical herbs as an antidote to snake venom, are false. Instead, Kipling writes that mongooses survive due to their incredible speed, and “that makes things much more wonderful than any magic herb” (189). Kipling’s stories in The Jungle Book depict superstition as foolishly undermining the amazing phenomena of the natural world. His perspective supports an appreciation for the environment and a western scientific way of understanding nature, but often at the expense of the beliefs of non-white peoples, whose cultural and religious perspectives are degraded as nothing but irrational fears.
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