
WHITE CATTLE: AN INQUIRY INTO THEIR ORIGIN, ETC. 427 
followed by the peasants and beasts that have been blessed. 
Now-a-days the sacrifice takes the form of an auction (formerly 
they were burnt), the auctioneer being a churchwarden standing 
by the side of the banner of St. Cornély. This yearly custom in 
Brittany supports me in the views I have already expressed, that 
a study of the folk lore of this country, coupled with a study of 
the ceremonials, festivals, and traditions of the church, will afford 
us a satisfactory explanation why white cattle have been carefully 
preserved, so that we yet find them preserved in parks.* 
Such, then, is the historical evidence I have been able to 
gather. The white breed which we are in the habit of calling 
“park cattle” and “white cattle” can only be the descendants 
of a domesticated breed let loose, for they retain and possess all 
the useful properties of domesticated cattle as permanently as 
- the wild horses of the savannahs’ of South America and the 
steppes of Tartary now do, and we know that these horses are 
descendants of the domesticated horse let loose. 
Modern authorities on live stock agree in stating that the 
Scotch Highland, Welsh, Kerry, Devon, and Sussex breeds 
represent very ancient types, and that they are without historical 
1T trust I may be pardoned if I note here what Mr. J. G. Frazer, of 
Cambridge, the learned author of Vhe Golden Bough, writes to me on 
the subject of the theory I have advanced as to the origin of park cattle. 
He says :—‘‘ Your theory of the descent of British white cattle from the 
sacred white cattle of our pagan forefathers, strikes me as ingenious and 
by no means improbable. It is quite in harmony with what we know 
of the tenacity of religious custom and tradition under many changes of 
outward form. But apart from this general consideration, I do not know 
of any positive evidence (beyond what you mention) which supports the 
theory. You are no doubt acquainted with Pliny’s account of the use 
made of white bulls by the Druids in cutting the mistletoe (Nat, Hist. 
XVI., § 250). 
‘With regard to the distinction between white and black victims, the 
' ancients sacrificed white victims to the deities of the upper, and black 
victims to the deities of the nether world, as also to the dead (K. F. Hermann, 
Lehrbuch der gottesdienstlichen Alterthiimer der Griechen, § 26). Among 
savage and barbarous peoples black victims are sacrificed to procure rain, 
and white ones to procure sunshine (Golden Bough, I., p. 17 seq. ; the 
examples there given might be added to), the colour of the victim being 
obviously selected with reference to the black rain clouds and white sunshine. 
*“*T am afraid that this is all that I can say as to your ingenious 
hypothesis and in answer to your inquiries.” 
