Tradition runs to the effect that, at the time of the separation of Rāmēsvaram island from the mainland, the cows became prisoners thereon. Not being able, like the cows of Cape Cod, which are fed on herrings’ heads, to adapt themselves to a fish diet, they became gradually converted into diminutive metamorphosed cows, which may still be seen grazing on the shore. The legend is based on the fancied resemblance of the horned coffer-fishes (Ostracion cornutus), which are frequently caught by the fishermen, to cattle. Portions of the skulls of cats and dogs, which are sometimes picked up on the beach, also bear a rude resemblance to the skull of a cow, the horns being represented by the zygoma.
A story is told at Cochin that the beautiful blue and white tiles from Canton, which adorn the floor of the synagogue of the White Jews, were originally intended for the Durbar hall of a former Rāja of Cochin. But a wily Jew declared that bullock’s blood must have been used in the preparation of the glaze, and offered to take them off the hands of the Rāja, who was only too glad to get rid of them.
The afterbirths (placentæ) of cattle are tied to a tree which yields a milky juice, in the belief that the cow will thereby give a better yield of milk.
There is a custom among the Tellis (Oriya oil-pressers) that, if a cow dies with a rope round its neck, or on the spot where it is tethered, the family is under pollution until purification has been effected by means of a pilgrimage, or by bathing in a sacred river. The Holodia section of the Tellis will not rear male calves, and do not castrate their bulls. Male calves are disposed of by sale as speedily as possible.
If the jungle Paliyans of Tinnevelly come across the carcase of a cow or buffalo near a stream, they will not go near it for a long time. They absolutely refuse to touch leather, and one of them declined to carry my camera box, because he detected that it had a leather strap.
The Bākudas of South Canara will not carry a bedstead, unless the legs are first taken off, and it is said that this objection rests upon the supposed resemblances between the four-legged cot and the four-legged ox. In like manner, the Koragas have a curious prejudice against carrying any four-legged animal, dead or alive. This extends to anything with four legs, such as a chair, table, etc., which they cannot be prevailed on to lift, unless one leg is removed. As they work as coolies, this is said sometimes to cause inconvenience.[13]
Among the Sembaliguda Gadabas of Vizagapatam, there is a belief that a piece of wild buffalo horn, buried in the ground of the village, will avert or cure cattle disease.[14]
The jungle Kādirs believe that their gods occasionally reside in the body of a “bison” (Bos gaurus), and have been known to worship a bull shot by a sportsman.
The goddess Gāngadēvi is worshipped by the Kēvutos (fishing caste) of Ganjam at the Dasara festival, and goats are sacrificed in her honour. In the neighbourhood of the Chilka lake, the goats are not sacrificed, but set at liberty, and allowed to graze on the Kālikadēvi hill. There is a belief that animals thus dedicated to the goddess do not putrify when they die, but dry up.
The Tiyans (toddy-drawers) of Malabar carry, tucked into the waist-cloth, a bone loaded with lead at both ends, which is used for tapping the flower-stalk of the palm tree to bring out the juice. A man once refused to sell one of these bones to Mr F. Fawcett at any price, as it was the femur of a sāmbar (Cervus unicolor), which possessed such virtue that it would fetch juice out of any tree. Deer’s horn, ground into a fine paste, is said to be an excellent balm for pains and swellings. It is sometimes made into a powder, which is mixed with milk or honey, and produces a potion which is supposed to aid the growth of stunted women.[15]