Some of the cattle we saw were magnificent animals, and it is not strange that the bull was used frequently in public speeches, as an emblem of strength, as it is the largest of all the animals known to the Malagasy. It frequently occurs in this sense in the formulæ and the songs connected with the circumcision ceremonial; for the observance of this native custom was a time of very great importance in the old native regime. Bull-fighting was a favourite amusement with the Malagasy sovereigns; and in digging the foundations for a new gateway to the palace yard at Antanànarìvo, the remains of a bull were discovered, wrapped up in a red silk _làmba_, the same style of burial as that employed for rich people. This was the honour paid to a famous fighting bull belonging to Queen Rànavàlona I. It seems pretty certain that anciently the killing of an ox was regarded as a semi-religious or sacrificial observance, and only the chief of a tribe was allowed to do this, as priest of his people. Robert Drury, an English lad who, with others, was wrecked on the south-west coast of Madagascar in 1702, and remained in the country as a slave for fifteen years, gives many particulars about this custom of the southern Sàkalàva people. [Sidenote: THE OX] An old Malagasy saying thus describes the various uses of the different portions of an ox when killed: “The ox is the chief of the animals kept by the people, and they are very beautiful in this country. Our forefathers here knew well how it should be used, and they said thus, when they invoked a blessing (at the circumcision): The ox’s horns go to the spoon-maker; its molar teeth to the mat-maker (for smoothing out the _zozòro_ peel); its ears are for making medicine for nettle-rash; its hump for making ointment; its rump to the sovereign; its feet to the oil-maker; its spleen to the old man; its liver to the old woman; its lungs to the son-in-law; its intestines to those who brought the ropes; its neck to him who brought the axe; its haunch to the crier; its tail to the weaver; its suet to the soap-maker; its skin to the drummer; its head to the speech-maker; its eyes to be made into beads (used in the divination), and its hoofs to the gun-maker.” Our next morning’s ride brought us to Ambòhidèhilàhy, a large village of a hundred and twenty or a hundred and thirty houses, occupying the northern end of one of the promontories.