Cattle in religion and mythology

Cattle are considered sacred in Indian religions such as Hinduism, Jainism and Buddhism, as well as in African paganism. Cattle played other major roles in many religions, including those of ancient Egypt, ancient Greece, ancient Israel, ancient Rome.

Quotes

  • The cow and horse, go and ashva, are constantly associated... A study of the Vedic horse led me to the conclusion that go and ashva represent the two companion ideas of Light and Energy, Consciousness and Force.
    • Sri Aurobindo, The Secret of the Veda quoted from The horse and the aryan debate by Michel Danino (Published in the Journal of Indian History and Culture of the C. P. Ramaswami Aiyar Institute of Indological Research, Chennai, September 2006, No.13, pp. 33-59.)
  • It is impossible to read into the story of the Angirases, Indra and Sarama, the cave of the Panis and the conquest of the Dawn, the Sun and the Cows an account of a political and military struggle between Aryan invaders and Dravidian cave-dwellers. It is a struggle between the seekers of Light and the powers of Darkness; the cows are the illuminations of the Sun and the Dawn, they cannot be physical cows; the wide fear-free field of the Cows won by Indra for the Aryans is the wide world of Swar, the world of the solar Illumination, the threefold luminous regions of Heaven (Aurobindo [1914–20] 1998: 223)
    • Sri Aurobindo, quoted in Danino, M. (2019). Demilitarizing the Rigveda: a scrutiny of Vedic horses, chariots and warfare., STUDIES IN HUMANITIES AND SOCIAL SCIENCES Journal of the Inter-University Centre for Humanities and Social Sciences VOL. XXVI, NUMBER 1, SUMMER 2019
  • Contrary to what is often stated, the horse (or its symbol) is not the `Rgveda’s foremost animal: that honour goes to the bull, a symbol of power and might, as in many other ancient cultures. The bull makes his appearance over 400 times in the `Rgveda alone; every powerful Vedic god – Indra, Agni, Varuna, Vishnu, Rudra, etc. – is praised as a “mighty bull”, very rarely as a horse... It is curious that the bull, as either animal or metaphor, receives so little attention from Indo-Europeanists; J.P. Mallory’s and D.Q. Adams’s monumental Encyclopedia of Indo-European Culture has no entry for the bull, while it devotes six pages to the horse
    • Danino, M. (2019). Demilitarizing the Rigveda: a scrutiny of Vedic horses, chariots and warfare., STUDIES IN HUMANITIES AND SOCIAL SCIENCES Journal of the Inter-University Centre for Humanities and Social Sciences VOL. XXVI, NUMBER 1, SUMMER 2019
  • In sum, if we adopt a literalist approach, we must concede that the horse is as much an animal of the Dasyus as it is of the Aryas: the horse can no longer be seen as a marker for immigrating Indo-Aryans. The only way out of such self- inflicted conundrums is to abandon colonial readings of the Veda and to look deeper for what 'horse', 'bull' and 'cow' really stood for in the Vedic rishis' mind. Let us also note that contrary to what is often stated, the horse (or its symbol) is not the Veda's primary animal: that honour goes to the bull, a symbol of power and might, as in many other ancient cultures. Every powerful Vedic god—Indra, Agni, Varuna, Vishnu, Rudra, etc.—is praised as a bull, very rarely as a horse.
    • M Danino in History of ancient India / editors, Dilip K. Chakrabarti and Makkhan Lal. v. 3. The texts, political history and administration, till c. 200 BC. I.2. The Horse and the Aryan Debate
  • The discovery of the sealing with the inscription Shaushtatar, son of Parshatatar, the king of Mitanni‘ (circa 1440 BC) is extremely important. It was also used later by at least four generations of kings of this state with Indo-Aryan names. The impressions of this seal were found on tablets with the texts mentioning the ruler and his donations of villages in the region from the eastern bank of the Tigris to the western bank of the Euphrates in the settlements of Nuzi, Umm el-Marra, Tell Brak and Tell Bazi (northern Syria). This seal depicts the slaughter of a one-horned zebu... Thus it combines two images of Rigveda and Mature Harappa in a socially, politically and ritually significant context — that of a unicorn and that of a zebu.
    • Andreyevich, S. A. (2019). The spread of zebu cattle from South Asia to the East Mediterranean region as a marker of Indo-European population dispersal. Bulletin Social-Economic and Humanitarian Research, (2 (4)), 3-27.
  • There is a humped bull on the royal seals of Muwatalli II (c. 1295–1272 BC). The joint seals of Muwattalli II and Tanuhepa also depict a humped bull. The figure of the bull is a hieroglyph and a part of the name of Muwatalli (syllabogram "mu"), but it is important that the king preferred to use the image of the zebu bull to write his name. In some Hittite images, the humpback bull represents the god of the storm. In the name of Muwatalli II, the image of the bull also functions as a symbol of the god of the storm - the personal patron of the ruler, whose power is manifested in the power of the king. Signs on the figure of the bull on the seals of Muwatalli II are found only on the images of the bull, calf and deer — i.e. animals– representatives of the god of the storm and the god of the fields — which emphasizes the sacred character of the humped bull on the seals.
    • Andreyevich, S. A. (2019). The spread of zebu cattle from South Asia to the East Mediterranean region as a marker of Indo-European population dispersal. Bulletin Social-Economic and Humanitarian Research, (2 (4)), 3-27.
  • The importance of cattle in various aspects of the Gathic doctrine can be taken as certain. This importance can be explained as a reflection in religious practice and myth of a socioeconomic set-up in which cattle-raising was a basic factor.
    • G. Gnoli. Zoroaster’s Time and Homeland: A Study on the Origins of Mazdeism and Related Problems by Gherardo Gnoli, Instituto Universitario Orientale, Seminario di Studi Asiatici, (Series Minor VII), Naples, 1980.

From Hindu texts

  • The cows had settled in their stalls, the beasts of prey had sought their lairs, Extinguished were the lights of men, when things unseen infected me.
    • Rigveda 1.191.4, quoted in: Lal, B. B., & Saraswat, K. S. (2005). The homeland of the Aryans : evidence of Ṛigvedic flora and fauna & archaeology. Aryan Books International.
  • The Angirasas gained the whole enjoyment of the Pani, its herds of the cows and the horses.
    • Rig-Veda I.83.4. as quoted in THE HORSE AND THE ARYAN DEBATE by Michel Danino* (Published in the Journal of Indian History and Culture of the C. P. Ramaswami Aiyar Institute of Indological Research, Chennai, September 2006, No.13, pp. 33-59.)
  • He “found the cattle, found the horses, found the plants, the forests and the waters”.
    • Rig-Veda 1.103.5. Quoted in Danino, M. (2019). Demilitarizing the Rigveda: a scrutiny of Vedic horses, chariots and warfare., STUDIES IN HUMANITIES AND SOCIAL SCIENCES Journal of the Inter-University Centre for Humanities and Social Sciences VOL. XXVI, NUMBER 1, SUMMER 2019
  • Compassing those who bore away Dabhīti, in kindled fire he burnt up all their weapons. And made him rich with kine and cars and horses. These things did Indra in the Soma's rapture.
    • Rigveda, II, 15, 4, as translated by Ralph T. H. Griffith (1889). Cited in Danino, M. (2019). Demilitarizing the Rigveda: a scrutiny of Vedic horses, chariots and warfare., STUDIES IN HUMANITIES AND SOCIAL SCIENCES Journal of the Inter-University Centre for Humanities and Social Sciences VOL. XXVI, NUMBER 1, SUMMER 2019
    • Elsewhere, Dabhiti, probably a hero, found himself surrounded by Dasyus; Indra smashed them, rescued Dabhiti and “brought him together with cows, horses, and chariots” (2.15.4 J&B).
    • quoted in Danino, M. (2019). Demilitarizing the Rigveda: a scrutiny of Vedic horses, chariots and warfare., STUDIES IN HUMANITIES AND SOCIAL SCIENCES Journal of the Inter-University Centre for Humanities and Social Sciences VOL. XXVI, NUMBER 1, SUMMER 2019
  • He gained possession of the Sun and Horses, Indra obtained the Cow who feedeth many.
    • Rigveda, III, 34, 9, as translated by Ralph T. H. Griffith (1889)
    • Rigveda 3.34.9. Quoted in M Danino in History of ancient India / editors, Dilip K. Chakrabarti and Makkhan Lal. v. 3. The texts, political history and administration, till c. 200 BC. I.2. The Horse and the Aryan Debate
    • Elsewhere, after smiting the Dasyus, he 'gained possession of the sun and horses ... [and] the cow that feeds many (3.34.9).
    • Destroying the Dasyus, he “gained possession of the sun and horses [...] and the cow of plenty” (3.34.9).
    • M Danino in History of ancient India / editors, Dilip K. Chakrabarti and Makkhan Lal. v. 3. The texts, political history and administration, till c. 200 BC. I.2. The Horse and the Aryan Debate
  • Indra conquered all cows, all gold, all horses.
    • Rigveda 4.17.11, quoted in Danino, M. (2019). Demilitarizing the Rigveda: a scrutiny of Vedic horses, chariots and warfare., STUDIES IN HUMANITIES AND SOCIAL SCIENCES Journal of the Inter-University Centre for Humanities and Social Sciences VOL. XXVI, NUMBER 1, SUMMER 2019
  • So, of a truth, Indra and Soma, Heroes, ye burst the stable of the kine and horses, The stable which the bar or stone obstructed; and piercing through set free the habitations.
    • Rigveda, IV, 28, 5, as translated by Ralph T. H. Griffith (1889)
    • Indra-Soma, by means of the truth (eva satyam), shatters the stable where Dasyus were holding “horses and cows” (ashvyam goh).
    • Rig Veda, IV.28.5, as quoted/cited in THE HORSE AND THE ARYAN DEBATE by Michel Danino* (Published in the Journal of Indian History and Culture of the C. P. Ramaswami Aiyar Institute of Indological Research, Chennai, September 2006, No.13, pp. 33-59.)
    • Indra-Soma, by means of the truth (eva satyam), shatters the stable where Dasyus were holding “horses and cows” (ashvyam goh).
    • Rig-Veda, IV.28.5. as quoted/cited in THE HORSE AND THE ARYAN DEBATE by Michel Danino* (Published in the Journal of Indian History and Culture of the C. P. Ramaswami Aiyar Institute of Indological Research, Chennai, September 2006, No.13, pp. 33-59.)
  • Ten horses and ten treasure-chests, ten garments as an added gift, These and ten lumps of gold have I received from Divodāsa's hand. Ten cars with extra steed to each, for the Atharvans hundred cows, Hath Asvatha to Payu given.
    • Rigveda, VI, 47, 23-24, as translated by Ralph T. H. Griffith (1889)
    • quoted in Danino, M. (2019). Demilitarizing the Rigveda: a scrutiny of Vedic horses, chariots and warfare., STUDIES IN HUMANITIES AND SOCIAL SCIENCES Journal of the Inter-University Centre for Humanities and Social Sciences VOL. XXVI, NUMBER 1, SUMMER 2019
    • After smiting two Dåsas, he distributes the vast bounty seized from them, which includes “ten horses, ten casks, ten garments [...] ten chariots with side-horses, a hundred cows” (6.47.23–24).
    • quoted in Danino, M. (2019). Demilitarizing the Rigveda: a scrutiny of Vedic horses, chariots and warfare., STUDIES IN HUMANITIES AND SOCIAL SCIENCES Journal of the Inter-University Centre for Humanities and Social Sciences VOL. XXVI, NUMBER 1, SUMMER 2019
  • Split apart the enclosure of the cow and the horse like a stronghold for your comrades.
    • Rigveda 8.32.5
    • quoted in Danino, M. (2019). Demilitarizing the Rigveda: a scrutiny of Vedic horses, chariots and warfare., STUDIES IN HUMANITIES AND SOCIAL SCIENCES Journal of the Inter-University Centre for Humanities and Social Sciences VOL. XXVI, NUMBER 1, SUMMER 2019
    • Repeatedly, Indra is invoked as a bringer or conqueror of horses and cattle together: “Break open for us cattle and horses in their thousands” (8.34.14), “split apart the enclosure of the cow and the horse like a stronghold for your comrades” (8.32.5).
    • quoted in Danino, M. (2019). Demilitarizing the Rigveda: a scrutiny of Vedic horses, chariots and warfare., STUDIES IN HUMANITIES AND SOCIAL SCIENCES Journal of the Inter-University Centre for Humanities and Social Sciences VOL. XXVI, NUMBER 1, SUMMER 2019
    • Break open for us the thousands of the Cow and the Horse.
    • Rigveda 8.34.14, Sri Aurobindoís translation. quoted in M Danino in History of ancient India / editors, Dilip K. Chakrabarti and Makkhan Lal. v. 3. The texts, political history and administration, till c. 200 BC. I.2. The Horse and the Aryan Debate
    • Break open for us cattle and horses in their thousands.
    • Quoted in Danino, M. (2019). Demilitarizing the Rigveda: a scrutiny of Vedic horses, chariots and warfare., STUDIES IN HUMANITIES AND SOCIAL SCIENCES Journal of the Inter-University Centre for Humanities and Social Sciences VOL. XXVI, NUMBER 1, SUMMER 2019
  • Finder of horses, pour on us horses and wealth in kine and gold, And, Indu, food in boundless store.
    • Rigveda, IX, 61, 3, as translated by Ralph T. H. Griffith (1889) quoted in Danino, M. (2019). Demilitarizing the Rigveda: a scrutiny of Vedic horses, chariots and warfare., STUDIES IN HUMANITIES AND SOCIAL SCIENCES Journal of the Inter-University Centre for Humanities and Social Sciences VOL. XXVI, NUMBER 1, SUMMER 2019
    • Indra is... the “finder of horses” (9.61.3). ...
    • quoted in Danino, M. (2019). Demilitarizing the Rigveda: a scrutiny of Vedic horses, chariots and warfare., STUDIES IN HUMANITIES AND SOCIAL SCIENCES Journal of the Inter-University Centre for Humanities and Social Sciences VOL. XXVI, NUMBER 1, SUMMER 2019
  • I won myself these herds of cattle, steeds and kine, and gold in ample store, with my destructive bolt. I give full many a thousand to the worshipper, what time the Somas and the lauds have made me glad.
    • Rigveda, X, 48, 4, as translated by Ralph T. H. Griffith (1889)
    • quoted in Danino, M. (2019). Demilitarizing the Rigveda: a scrutiny of Vedic horses, chariots and warfare., STUDIES IN HUMANITIES AND SOCIAL SCIENCES Journal of the Inter-University Centre for Humanities and Social Sciences VOL. XXVI, NUMBER 1, SUMMER 2019
    • He (Indra) boasts of “winning cows and horses” (10.48.4) with his weapon; won over from his enemies, they were initially not his.
    • quoted in Danino, M. (2019). Demilitarizing the Rigveda: a scrutiny of Vedic horses, chariots and warfare., STUDIES IN HUMANITIES AND SOCIAL SCIENCES Journal of the Inter-University Centre for Humanities and Social Sciences VOL. XXVI, NUMBER 1, SUMMER 2019
  • Paved with the rock is this our treasure-chamber; filled full of precious things, of kine, and horses. These Paṇis who are watchful keepers guard it. In vain hast thou approached this lonely station.
    • Rigveda, X, 108, 7, as translated by Ralph T. H. Griffith (1889)
    • The famous dialogue between the divine hound Saramå, Indra’s intransigent emissary, and the Panis, after she has discovered their faraway den, where they jealously hoard their “treasures”. Saramå boldly declares Indra’s intention to seize those treasures, but the Panis are unimpressed and threaten to fight back; they taunt her: “O Saramå, see the treasure deep in the mountain, it is replete with cows and horses and treasures (gobhir a‹vebhir vasubhir). The Panis guard it watchfully. You have come in vain to a rich dwelling” (1.108.7). Every verse makes it clear that all these treasures – “horses” included – belong to the Panis.
    • Rig-Veda X.108.2-11. as quoted/cited in Danino, M. (2019). Demilitarizing the Rigveda: a scrutiny of Vedic horses, chariots and warfare., STUDIES IN HUMANITIES AND SOCIAL SCIENCES Journal of the Inter-University Centre for Humanities and Social Sciences VOL. XXVI, NUMBER 1, SUMMER 2019
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