THE SON OF SEVEN MOTHERS
For a long and interesting variant of this tale see Indian
Antiquary, vol. x. p. 151 ff.
Fakîr,—Properly faqîr, is a Muhammadan devotee, but in modern India the term is used for any kind of holy man, whatever be his religion. For instance, the 'Salvation Army' were styled at Lahore, at a meeting of natives, by a Sikh gentleman of standing, as Vilâyatî fuqrâ, European faqîrs. The power of granting children to barren women is ascribed in story to all saints and holy personages of fame.
Witch—The word used was dâyan. In the Panjâb a woman with the evil eye (which by the way is not necessarily in India possessed by the wicked only, see Panjâb Notes and Queries, 1883-84, passim), who knows the dâyan kâ mantar, or charm for destroying life by taking out the heart. The word in its various modern forms is derived from the classical dâkinî, the female demon attendant on Kali, the goddess of destruction.
Jôgi's wonderful cow—The jôgi is a Hindu ascetic, but like the word faqîr, jôgi is often used for any kind of holy man, as here. Supernatural powers are very commonly ascribed to them, as well as the universal attribute of granting sons. Classically the yôgi is the devotee seeking yoga, the union of the living with the sublime soul. The wonderful cow is the modern fabulously productive cow Kâmdhain, representing the classical Kâmdhenu, the cow of Indra that granted all desires. Hence, probably, the dragging in here of Indra for the master of the jôgi of the tale. Kâmdhain and Kâmdhenu are both common terms to the present day for cows that give a large quantity of milk.
Eighteen thousand demons—No doubt the modern representatives—the specific number given being, as is often the case, merely conventionally—of the guards of Indra, who were in ancient days the Maruts or Winds, and are in modern times his Court. See note.