dates. Before the annual migration of the herd to the hills during the summer, a ceremony is carried out, to determine whether the king bull is in favour of its going. Two plates, one containing milk, and the other sugar, are placed before the herd. Unless, or until the bull has come up to them, and gone back, the migration does not take place. The driver, or some one deputed to represent him, goes with the herd, which is accompanied by most of the cattle of the neighbouring villages. The driver is said to carry a pot of fresh-drawn milk within a kāvadi (shrine). On the day on which the return journey to the valley is commenced, the pot is opened, and the milk is said to be found in a hardened state. A slice thereof is cut off, and given to each person who accompanied the herd to the hills. It is believed that the milk would not remain in good condition, if the sacred herd had been in any way injuriously affected during its sojourn there. The sacred herd is recruited by certain calves dedicated as members thereof by people of other castes in the neighbourhood of the valley. These calves, born on the 1st of the month Thai (January- February), are dedicated to the god Nandagōpāla, and are known as sanni pasuvu. They are branded on the legs or buttocks, and their ears are slightly torn. They are not used for ploughing or milking, and cannot be sold. They are added to the sacred herd, but the male calves are kept distinct from the male calves thereof. Many miracles are attributed to the successive king bulls. During the fight between the Tottiyans and Kāppiliyans at Dindigul, a king bull left on the rock the permanent imprint of its hoof, which is still believed to be visible. At a subsequent quarrel between the same castes, at Dombachēri, a king bull made the sun turn back in its course, and the shadow
