Note 92 — Chapter IV · ANIMAL-WORSHIP.

During an eclipse, the cow, if in calf, is rubbed on the horns and belly with red ochre to repel the evil influence, and prevent the calf being born blemished. Cattle are not worked on the Amâvas or Ides of the month. There are many devices, such as burning tiger’s flesh, and similar prophylactics, in the cow-house to drive away the demon of disease. So, on New Year’s Day the Highlander used to fumigate his cattle shed with the smoke of juniper.92 Cow hair is regarded as an amulet against disease and danger, in the same way as the hair of the yak was valued by the people of Central Asia in the time of Marco Polo.93 An ox with a fleshy excrescence on his eye is regarded as sacred, and is known as Nadiya or Nandi, “the happy one,” the title of the bull of Siva. He is not used for agriculture, but given to a Jogi, who covers him with cowry shells, and carries him about on begging excursions. One of the most unpleasant sights at the great bathing fairs, such as those of Prayâg or Hardwâr, is the malformed cows and oxen which beggars of this class carry about and exhibit. The Gonds kill a cow at a funeral, and hang the tail on the grave as a sign that the ceremonies have been duly performed.94 The Kurkus sprinkle the blood of a cow on the grave, and believe that if this be not done the spirit of the departed refuses to rest, and returns upon earth to haunt the survivors.95 The Vrishotsarga practised by Hindus on the eleventh day after death, when a bull calf is branded and let loose in the name of deceased, is apparently an attempt to shift on the animal the burden of the sins of the dead man, if it be not a survival of an actual sacrifice.