British White Cattle Association of America - Breeders of registered British White Cattle, the Ancient Polled Park Cattle of Britain

 

J. WEST CATTLE COMPANY  . . . Registered British White Cattle in Southeast Texas 

    E-Mail  Click to inquire about British White Cattle in South East Texas! 

Last Update:  03/20/2007


Working Notes
http://redangus.org/association/history/

Shortly after the turn of the nineteenth century many Scottish breeders looked very favorably on the use of the improved Shorthorn breed as a method to upgrade native stock. This crossing was so widely practiced that unimproved Aberdeen Angus cattle of the region were threatened with extinction. Since the first Angus Herdbook was not published until 1862, it can be presumed that the introduction of improved Shorthorn blood in the early part of the nineteenth century had a positive impact on what was to become the modern Aberdeen Angus breed.

ANGUS - RED OR BLACK?

Hugh Watson of Keillor, Scotland is universally recognized as the father of the modern Aberdeen Angus breed. When he started his farming activities in 1808, he received six of the "best and blackest cows, as well as a bull" from his father's herd. That same summer, he also visited the leading Scottish cattle markets acquiring ten heifers and a bull that showed the Angus characteristics he was striving to breed. According to Briggs, "the (purchased) females were of various colors, but the bull was black; Watson decided the color of his herd should be black and he started to select in that direction." Although black became the most desired color for the breed, because red is a recessive gene, it would remain in the genepool.

 

http://www.gutenberg.org/files/14672/14672.txt   Bres exacting tribute in the form all milk from hornless dun cows

http://www.gutenberg.org/files/14391/14391.txt  The Tain, another interpretation

Early accounts have
suggested that hornless or polled cattle were introduced to
Ireland and Britain from Scandinavia by Viking settlers
(Wilson 1909). However, this theory is contradicted by
the presence of polled cattle in the Irish archaeological
record prior to the appearance of the Vikings
(McCormick 1987).
We report here biomolecular  http://www.ucd.ie/ascience/html/pages/academic/dmachugh/downloads/MacHugh_et_al.(1999).pdf

 

Cattle domestication in the Near East was followed
by hybridization with aurochs bulls in Europe
Anders Go¨therstro¨m

 http://www.eva.mpg.de/evolution/staff/c_smith/pdf/Gotherstrom_et_alAurochs05.pdf

 


prevailing view that Near Eastern cattle populations
display higher genetic diversity because they have retained
more ancestral variation from their wild progenitors and
that populations in Europe have lost diversity as a
consequence of migration and repeated founder events
( Jorde et al. 1997; Troy et al. 2001). Furthermore,
introgression by B. indicus into the Near Eastern breeds
has undoubtedly contributed to the significantly elevated
diversity values (Loftus et al. 1999). However, previous
work has established that introgression alone does not
account for the increased diversity observed (Loftus et al.
1999).
The intense nature of animal breeding in Europe over
the past 150 years has undoubtedly also contributed to the
lower levels of genetic variation present in European
breeds. Modern breeding was introduced in northern
European countries first, allowing more time for this
technology to impact in this region; indeed within-breed
statistics give lower diversity in comparison with the south.
However, pooled population comparisons give a mixed
signal. Interestingly, the north Europe population as a
whole displays both more alleles and private alleles than
the south.  http://www.journals.royalsoc.ac.uk/media/253x5jvhlp6tut7g9j4k/contributions/e/c/x/e/ecxe32d4fnqj7qrw.pdf

 

 

Analysis of genetic relationships between 10 cattle breeds with 17 microsatellites

To guide genetic conservation programmes with objective criteria, general genetic variability has to be taken into account. This study was conducted to determine the genetic variation between 10 cattle breeds by using 17 microsatellite loci and 13 biochemical markers (11 blood groups, the transferrin and beta-casein loci). Microsatellite loci were amplified in 31-50 unrelated individuals from 10 cattle breeds: Charolais, Limousin, Breton Black Pied, Parthenais, Montbeliard, Vosgien, Maine-Anjou, Normande, Jersey and Holstein. Neighbor-joining trees were calculated from genetic distance estimates. The robustness of tree topology was obtained by bootstrap resampling of loci. A total of 210 alleles of the 17 microsatellites were detected in this study and average heterozygosities ranged from 0.53 in the Jersey breed to 0.66 in the Parthenais breed. In general, low bootstrap values were obtained: with the 17 microsatellites, the highest bootstrap values concerned the Holstein/Maine-Anjou grouping with an occurrence of 74%; with the biochemical markers, this node had an occurrence of 79% and the Charolais/Limousin grouping appeared with an occurrence of 74%; when microsatellites and biochemical polymorphism were analysed together, the occurrence of the Holstein/Maine-Anjou grouping was 90% and that of the Charolais/Limousin grouping was 42%. These results suggest that 30 microsatellites, a number currently considered as sufficient to distinguish closely related breeds is, in fact, probably insufficient.

MoazamiGoudarzi, K, INRA,LAB GENET BIOCHIM & CYTOGENET,F-78352 JOUY EN
JOSAS,FRANCE. ANIMAL GENETICS 28 (5): 338-345  1997 OCT

 
Department of Genetics, Trinity College, Dublin, Ireland.

Nineteen cattle bones from the Viking 10th and early 11th century levels in Dublin were assessed for presence of reliable genotypes from three autosomal markers. Due to the good preservational condition of the samples, it was possible to amplify and type at least two out of three of the microsatellite markers (CSRM60, HEL1 and ILSTS001) in 11 specimens. Full three-loci genotypes were obtained from a subset of seven of these samples. A comparative analysis was performed using data from the same three markers in 11 extant British, Irish and Nordic cattle breeds. Although the medieval remains displayed lower levels of diversity than the modern European breeds, the results fit within the ranges obtained from the extant populations. The results indicate a probable origin for the ancient Irish cattle as the remains group significantly more closely with breeds from the British Isles than with those from Scandinavia. The data collected indicate that microsatellites may be useful for the further study of ancient cattle.
Feasibility and utility of microsatellite markers in archaeological cattle remains from a Viking Age settlement in Dublin.

http://www.ncbi.nlm.nih.gov/entrez/query.fcgi?cmd=Retrieve&db=pubmed&dopt=Citation&list_uids=14687070

 

 

 

"By the 17th century well-known types of cattle existed in England, one of which was the "pied" stock of Lincolnshire, which was said to have been more white than colored, and the other red stock of Somerset and Gloucestershire. . ."

www.lincolnredcattlesociety.co.uk Lincoln Red Cattle Society link

LINCOLN RED CATTLE (Lincolnshire cattle improved with Durham and Shorthorn genetics)

Gervaise Markham in his book, 'A Way to Get Wealth', remarked on the "pyde" cattle "…their horns little and crooked, of bodies exceedingly tall, long and large, lean, strong hoved and indeed fittest to labour and draft."

During the late 18th and early19th century a number of Lincolnshire breeders, most notably Thomas Turnell, brought in cherry-red coloured Durham and York Shorthorn bulls and heifers of medium size, some from the well known herds of Robert Bakewell and the Collings brothers. These animals were crossed with the local large, rugged, draught cows to improve conformation. The resulting cattle became known as the Lincolnshire Red Shorthorn.

In 1799 the breed was described by the Board of Agriculture "a breed of cattle which are unsurpassed in this country for points highly valuable and for their disposition at any age to finish rapidly."

In 1822 the first volume of the Coates Herd Book distinguished between the two types of Shorthorn. Then in 1895 The Lincoln Red Shorthorn Association was formed and began publishing its own herd book in 1896.

http://www.lincolnredcattlesociety.co.uk/?2+2

 

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". . . the Glamorgan was "... gener]ly a muddy brown with white along the back and belly. ''2 Youatt described Glamorgan cattle with white faces, although it is likely that such animals contained some Hereford blood. The Glamorgan breed was widely distributed throughout Glamorgan, Monmouth, and Brecon, but according to Walter Davies was only rarely to be seen west of the River Dulais where the Pembroke breed predominated? The cows, which were particularly good milkers, averaging I6-I 8 quarts per day, were held in lfigh regard by George III. This notablejudge of stock had a herd of Glamorgan cows on his Windsor farm for which he frequently drew replacements from Welsh country fairs. Glamorgan oxen also were used for all the carting, harrowing, and rolling in the King's park. 4 However, neither Davies nor lead was particularly enamoured of the beef potential of the Glamorgans, which "... are commonly handsome in the forequarters but want for symmetry from the loins backwards." Read complained that the Glamorgans "... had too often flat backs and high rumps." In spite of these deficiencies in conformation Glamorgan oxen were cap- able of achieving weights of I2-I4 scores per quarter and of providing meat of very high quality. Edward Williams (Iolo Morgarmwg), an enthusiastic devotee of the Glamorgan breed, declared that the true Glamorgan animals were greatly preferable to crosses with any other stock, mailxtaining that nine out of every ten attempts at crossing had resulted in failure. He regarded their docility and ...  By the dose of the century the effect of cross-breeding had been such that no pure Glamorgan herds remained. However, repeated cross-breeding was not the sole cause of the decline, and there is some evidence to support the assertion that many farmers, particularly the more affluent ones, were selling up their Glamorgan herds and restocking with Hereford or Shorthorn cows quite early on in the century. Thus in a letter to the Farmer's Journal in 1824, J. B. Smythe predicted that Here- fords and Shorthorns would soon completely supersede the Glamorgan. In support of this prediction he pointed out that two-year-old Hereford steers had fetched between £5 and £IO more than six-year-old Glamorgans at Tredegar Show. 2 That a price differential existed is certainly true, but a study of contemporary farm accounts indicates that its magnitude was considerably less than that suggested by Smythe. The boom in corn production which accompanied the Napoleonic Wars was in part responsible for the eventual disappearance of the breed. The profitability of cereal growing was such that farmers in Glamorgan ploughed every available and readily croppable acre, with the result that the stock were relegated to less fertile corners of the farm mid there they remained while the boom lasted. Thus stock improvement was largely ignored, and existing stock were forced to eke out a precarious existence on poorer pastures of the holding. 3 This situation was aggravated by the advanced demand for hay from the pit owners of the South Wales coaltield which was such that it was more profitable for a farmer to sell his hay for the sustenance of pit ponies than to use it for cattle production. . .

Of the cattle of North Wales, the Anglesey and Lleyn types were undoubtedly oft he greatest importance. Indeed, the cattle of the remahlder of Caernarvonshire and the highlands of Merioneth and Denbigh were, in the main, diminutives of these two types. Davies stated that"An Anglesey runt should be of coal-black colour with white appendages, remarkably broad ribs, high and wide hips, deep chest, large dewlap, flat face and long horns turning upwards. '' In these respects the Anglesey was not dissimilar to the Castlemartin. Evans, however, believed the for.mer to be "coarser in the forepart, but having better . . .

" http://72.14.209.104/search?q=cache:KcWXaXrErswJ:www.bahs.org.uk/22n1a1.pdf+%22welsh+black%22+UK+breed+white&hl=en&ct=clnk&cd=40&gl=us

 

http://www.projects.roslin.ac.uk/cdiv/accessdb.html   Access page to genetic database, use guest as user name.

 

 

http://jhered.oxfordjournals.org/cgi/content/abstract/77/5/366

 

http://www.nature.com/hdy/journal/v93/n6/full/6800566a.html#tbl5

Breed relationships and definition in British cattle: a genetic analysis P Wiener1, D Burton1 and J L Williams1

1Roslin Institute (Edinburgh), Roslin, Midlothian EH25 9PS, UK

Correspondence to: P Wiener, Roslin Institute (Edinburgh), Roslin, Midlothian EH25 9PS, UK. E-mail: pam.wiener@bbsrc.ac.uk

Abstract

The genetic diversity of eight British cattle breeds was quantified in this study. In all, 30 microsatellites from the FAO panel of markers were used to characterise the DNA samples from nearly 400 individuals. A variety of methods were applied to analyse the data in order to look at diversity within and between breeds. The relationships between breeds were not highly resolved and breed clusters were not associated with geographical distribution. Analyses also defined the cohesiveness or definition of the various breeds, with Highland, Guernsey and Jersey as the best defined and most distinctive of the breeds.

Heredity (2004) 93, 597-602. doi:10.1038/sj.hdy.6800566
Published online 25 August 2004

Keywords

British cattle; breeds; diversity; microsatellites

Introduction

The concept of cattle breeds, rather than local types, is said to have originated in Britain under the influence of Robert Bakewell in the 18th century (Porter, 1991). It was during that period that intensive culling and inbreeding became widespread in order to achieve specific breeding goals and this coincided with the shift from cattle as draught animals to beef-producing animals. As a result of Bakewell's influence, British cattle breeds are strikingly distinct from each other at the phenotypic level and reflect a long history of intensive breeding. There are approximately 30 distinct cattle breeds native to the British Isles. These range from those selected for intensive dairy production, those selected for beef production and those that remain relatively unselected or selected primarily for breed phenotype (eg coat colour or pattern). Probably more than any other region, British cattle breeding has had a global influence and many British breeds have worldwide distributions.

Characterisation of closely related populations relies on multiple, highly informative markers. Biochemical markers such as blood group polymorphisms have previously been used to discriminate between European cattle breeds (Kidd and Pirchner 1971; Kidd et al, 1980; Grosclaude et al, 1990; Blott et al, 1998). Microsatellite loci are more variable than the biochemical markers and thus are potentially more powerful for distinguishing between closely related groups, like human populations and livestock breeds (Bowcock et al, 1994; MacHugh et al, 1994). Recently, a number of studies of livestock breeds have used microsatellite markers to describe the relationships between breeds and, where possible, the history of breeds (Ciampolini et al, 1995; Moazami-Goudarzi et al, 1997; MacHugh et al, 1994, 1998; Kantanen et al, 2000; Arranz et al, 2001; Bjørnstad and Røed 2001; Beja-Pereira et al, 2003).

The goal of this study was to use microsatellite markers to characterise diversity levels within, and relationships between, a number of British cattle breeds, most of which have not been characterised previously. These breeds included some primarily used for dairy production, some used for beef production, one reared extensively and one that is primarily a show breed...........

FOLLOW LINK ABOVE FOR REMAINDER OF REPORT

 

"Indeed in Norse mythology there is one account of the creation of the world beginning from a primeval cow, whose name Audhumla is thought to mean ‘Rich, hornless cow’. She existed before the gods along with the giant Ymir, whom she nourished, and she licked the primeval ice-blocks until a being called Buri emerged, from whom the gods were descended. Some think that this is an Indo-European origin myth, and whether this is so or not, it reminds us once again of the great and holy significance of the cow for our ancestors in the North." http://www.indigogroup.co.uk/edge/Ocattle.htm

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IIt is most likely that the forced inbreeding of the Chillingham cattle over hundreds of years in their particular park enclosure, of which there were many in the Middle Ages and beyond,  has perpetuated and intensified their extremely wild behavior, as well as their red points.  Review of old herd-keeper's records of the Chillingham cattle reveals the birth and presence of black pointed cows and calves despite the Society's postulations to the contrary.  It's fairly easy to hypothesize that in the Middle Ages the ancestors of these particular wild Chillingham cattle that exist today were likely left behind because they were hard to catch and move and thus less desirable -- unlike their gentler herd mates that were the predecessors of the domesticated easy-keeping, docile, polled British White herds in the USA, UK, Australia, and Paraguay; as well as the limited horned White Park herds in the UK of today.  The late president and patron referred to above have made a point of perpetuating this myth and embracing the White Park Cattle Society as true park cattle descendants of these rangy, feral white cattle long emparked in Chillingham. This will pass, and the social politics of the day will change, and legitimate DNA testing will provide all that British White breeder's wish for in validation of the ancient heritage of the their chosen breed.

 

The Genetics of Highland Cattle

                             Dr. Abigail R. Freeman

Dr. Daniel G. Bradley

http://www.highlandcattleusa.org/highlandstories.asp?articleid=8Excellent current source article to be explored regarding the genetics and ancient roots/history of cattle in the British Isles

 

Highland cattle of western Scotland are the most striking and enigmatic breed of the British Isles. This hardy breed is believed to have grazed the rugged Scottish landscape since at least the thir­teenth century. Their long shaggy coats and massive tapered horns are unmistakable and have cap­tured the interest and admiration of cattle breeders the world over for generations, so much so that modem times have witnessed their spread to mainland Europe, the United States and Canada. Highland cattle are a prime exam­ple of the genetic diversity of the breeds of cattle of the British Isles, a surprisingly more diverse group than found in the breeds of north­west Europe.

 

It is well known that the different forms of all cattle breeds are the descendants of wild oxen, also known as aurochs. These formidable beasts once roamed over large areas of the globe including mainland Europe and Great Britain. However today they are no more, the last member of this proud species died in Poland in 1627. About eight to ten thousand years ago, aurochs were captured and domesticated in the Near East, South Asia and possibly North Africa. Amazingly, all the great diversity seen in modem cattle comes from the selective breeding from just two or possibly three of the many domestication locations. Even more surprising is that each domestication may have involved the capture of just a few aurochs. Today they have 1300 million descendants.

 

Despite what we know, there remains no shortage of questions about the exact origins and history of some cattle breeds. For example, who are their ancestors and where did they come from?  How did a few small groups of early domesticated cat­tle disperse to produce the multitude of distinct breeds we see today?  Is it possible that a more recent mating between already domesticated cat­tle and wild oxen has occurred?

 

 

Historical records and archeology can answer some questions but there seemed no way of addressing others. That was, until recently. Now the science of genetics (the study of inheritance) is allowing us to reach into the distant past and learn about history. This is made possible by the steady passage of deoxyribonucleic acid (DNA) from generation to generation, through time to every living thing from its ancestors. The DNA of a sire and dam is combined to make up the DNA of their offspring. Therefore, typically, the more similar DNA between individuals the more close­ly related. The DNA of animals within the same livestock species will differ less than those from different species so DNA can be used accurately to establish relationships between species.

 

Researchers at Trinity College Dublin sequenced a portion of the mitrochondrial DNA (mtDNA) from cattle breeds from Africa, India, Europe and the Near East.  This analysis shows that Highland cattle are most closely related to the breed found in nearby Europe.  Furthermore, when compared to cattle from the rest of the world, British cattle, including Highlands, appear to be descendants of the cattle that are present in the Near East today.  This leads scientists to believe that cattle were domesticated in the Near East and migrated, with ancient farmers, to Europe and the British Isles.

 

One mystery remains is how the animals arrived at the British Isles. As small groups of animals move away from a center of domestication to populate other areas, genetic diversity levels are reduced and fewer types of DNA are present. From this we would expect British cattle to have lower levels of genetic diversity than breeds found in mainland Europe and especially com­pared to their original Near East homeland. Surprisingly this was not found to be the case. While British cattle are indeed less diverse than those found in the Near East, as expected, they have greater levels of mtDNA genetic diversity than are seen in their neighboring breeds of Northwest Europe.

 

 

I

 

Because of this greater diversity and the unique appearance of breeds such as Highlands, many have speculated that the newly arrived domesti­cated cattle interbred with their wild oxen rela­tives that were already in Britain. Archaeologists have found bones of the same age from both domestic cattle and the wild oxen in the same caves in Britain. This shows that the two types clearly had contact with each other in ancient times, leaving the possibility of interbreeding open. However, the limits of archaeology were reached and there seemed no way of proving or disproving this controversial idea.

 

There was only one way to solve this puzzle; researchers undertook the difficult task of extract­ing the few remaining fragments of DNA from ancient wild ox bones. This would allow scien­tists to see whether the ancient genetic code matched that of modem British cattle. Teams at Trinity College Dublin and Oxford University worked for several years to get the elusive piece of DNA needed. Eventually they succeeded. Small pieces of maternal mtDNA were retrieved from bones that had been excavated in England from geographically diverse sites of different archaeological ages: Charterhouse Warren Farm Swallet, Totty Pot, Carsington Pasture Cave, Bobs Cave, Goughs Cave and North Ferry. The results show that today's British cattle, including Highlands, are far more closely related to their modem Near East cousins than to the aurochs that roamed in Britain in the distant past.

 

After these first successful efforts, other members of the research team examined the modem Y-­chromosome sequences. Y-chromosomes are passed directly through the male lineage and pro­vide a record of paternal genetic history. If the male wild oxen had interbred with modem British cattle, it would almost certainly be revealed by unusually divergent Y-chromosome variation in these breeds. The results of this analysis confirm the story of the mtDNA. None of the British breeds have Y-chromosomes that appear unusual­ly different from those in the Near East. It is unlikely, therefore, that the unique appearance of Highland cattle is the result of recent breeding with British wild ox - it seems that the relation­ship between the two was merely platonic!

The question of the extra diversity amongst British cattle remained. If the ancient British aurochs had not interbred another explanation was needed. About ten thousand years ago people started to switch from hunting wild animals and gathering plants and berries where they could, to a settled life of farming. This was a time when people in the Near East domesticated cattle and many other livestock and plant species. This way of life was so successful that it spread rapidly from there to other areas. In Europe, it traveled along two main routes. First of these was along the Mediterranean coast via Greece southern Italy and Iberia (Spain). The second took a more north­ern path through the Danube River valley, which is called the Danubian Route. As they traveled along their separate paths, the types of DNA found in each became different and some gene types were lost in each group. The descendants of the brothers and sisters that left the Near East along different paths were now distant cousins.

 

Farming first reached the shores of Britain 5000 years ago but from where did it arrive? The Danubian Route was the most likely candidate but the unexplained diversity suggests another possibility. What if the increased diversity was the result of the two distant cousins meeting in Britain? As each group contained a different selection of genetic types, the two together would be more diverse than cattle from just one of the routes. Therefore, the genetic evidence implies that the ancestors of British breeds have links to both streams that left the Near East millennia ago. It seems that the meeting of these two distinct genetic paths may be the cause of the high levels of diversity in British cattle. As an ancient well established breed, Highland cattle are undoubted­ly one of the best examples of this early British diversity.

 

Today the hope is that the field of genetics, which has helped to unlock the past of this enigmatic breed, may contribute to a thriving future.

 

 

References

 

 

BAILEY JF, RICHARDS MB, MACAULEY VA, COLSON IB, JAMES IT, BRADLEY DG, HEDGES RE, SYKES BC. (1996) Ancient DNA suggests a recent expansion of European cattle from a diverse wild progenitor Species. Proc R Soc Lond Bioi Sci. Nov 22;263(1376):1467-73

 

BRADLEY, D.G., D.E. MACH UGH, P. CUNNINGHAM AND R.T. LOFTUS. (1996)

Mitochondrial diversity and the origins of African and European cattle. Proc Natl Acad Sci USA 93;5131-5135

 

 

BRADLEY D.G.&P. CUNNINGHAM (1999)

Genetic aspects of domestication. In "The Genetics of Cattle". Ed. R.Fries and A. Ruvinsky. CAB International

 

FELlUS M. (1995)

Cattle Breeds - and Encyclopedia. Misset. Doetinchem, Netherlands

 

LOFTUS, R.T., D.E. MACHUGH, D.G. BRADLEY, P.M. SHARP and P. CUNNINGHAM (1994) Evidence for two independent domestications of cattle. Proc Natl Acad Sci USA 91;2757-2761

 

SCHULTING, R.J. (2000)

New AMS dates from the Lambourn long barrow and the question of the earliest Neolithic in Southern England: repacking the Neolithic package? Oxford Journal of Archaeology 19;25-35

 

TROY, C.S., D.E. MACH UGH, J.F. BAILEY, D.A. MACGEE, R.T. LOFTUS et al. (2001) Genetic evidence for Near East origins of European Cattle. Nature 410: 1088-1091



Date Created: 1/9/2005

 

n Glenlyon there was, too, a tradition that a race of white cattle had flourished there long before 1700. Cameron remarked that whether later white markings came from those cattle, or from "foreign" blood secured during the "lifting" times, could not be determined.  http://www.highlandcattleusa.org/highlandstories.asp?articleid=17

http://www.northeastengland.talktalk.net/index.htm  Excellent coverage of the Timeline of historical events in the history of Britain that will

be of great value in research and defense of position that British Whites (white cattle with black and red points) are of indigenous origin to the

British Isles and rightly have their place in ancient Celtic literature, not because they'd heard of them being on the mainland and simply

considered them special, but fact is the Irish and Scottish and Welsh of Modern day are much more distinctly related genetically to the

many indigenous British tribes that warred with the Romans for centuries, they inhabited the British Isles north to south prior to Roman

 invasion, and are perhaps the only true Britains in the whole of the United Kingdom, and it stands to good logical reason that we find

 old fairy tales and legends amongst the

Welsh, Irish, and Scottish folklore, there is no reason for them to be present in modern day British folklore, even the story of Robinhood

is considered by many Irishmen to have been robbed from them.   Jessica Hemmings rightly arrives at the conclusion that the 'white

cattle with red ears' of legend did in fact exist and must have predated the Romans.

 

 

bullet$1 MILLION GRANT\AWARDED FOR CATTLE GENOME RESEARCH: Dr. James Womack, director of the Center for Animal Biotechnology and Genomics at Texas A&M University's College of Veterinary Medicine, has been awarded a $1 million research grant from the Robert J. and Helen
C. Kleberg Foundation, which will allow researchers to study the differences in cattle breeds and
individual cows. Genetic differences in reproduction, lactation, growth, bone structure, fat deposition, altitude and heat tolerance, and resistance to specific pathogens will be studied. The grant research "will be invaluable in clarifying physiological processes important to human health," he said.
PDF

CALM CALVES HAVE IMPROVED IMMUNOLOGICAL RESPONSE—Calm-natured calves appear to have a better response to vaccination at weaning than temperamental calves, according to scientists with the Texas Agricultural Experiment Station. This better vaccination response means the calmer calves are less likely develop sickness or die of disease, said Dr. Ron Randel, Experiment Station scientist based at The Texas A&M University System Agricultural Research and Extension Center at Overton. Earlier work done by Randel and others have proven that cattle that speed out of the handling chute ate and gained less, and even yielded tougher steaks.This study is one of the first that looks at the animal's immune response in relation to temperament, Randel said.
PDF New (8/14/2006)

 

 

Picture didn't keep, try again

http://www.gutenberg.org/files/14415/14415-h/14415-h.htm SOURCE

"We now bade good-bye to the River Dove, leaving it to carry its share of the Pennine Range waters to the Trent, and walked up the hill leading out of the town towards Abbots Bromley. We soon reached a lonely and densely wooded country with Bagot's Wood to the left, containing trees of enormous age and size, remnants of the original forest of Needwood, while to the right was Chartley Park, embracing about a thousand acres of land enclosed from the same forest by the Earl of Derby, about the year 1248. In this park was still to be seen the famous herd of wild cattle, whose ancestors were known to have been driven into the park when it was enclosed. These animals resisted being handled by men, and arranged themselves in a semi-circle on the approach of an intruder. The cattle were perfectly white, excepting their extremities, their ears, muzzles, and hoofs being black, and their long spreading horns were also tipped with black. Chartley was granted by William Rufus to Hugh Lupus, first Earl of Chester, whose descendant, Ranulph, a Crusader, on his return from the Holy War, built Beeston Castle in Cheshire, with protecting walls and towers, after the model of those at Constantinople. He also built the Castle at Chartley about the same period, A.D. 1220, remarkable as having been the last place of imprisonment for the unfortunate Mary Queen of Scots, as she was taken from there in 1586 to be executed at Fotheringhay."

Link doesn't work, need to find a new reference:

". . . where [the god] Clitumnus overspreads the lovely streams with his sacred grove, and with his waters washes the snow-white kine (cow). . . "  Mevania, Italy - 1911 Encyclopedia Britannica

 

 

Spirit Songs Sunflower Button   Goddess Brighid http://www.spiritsongs.org/Deities_Goddesses_Gods_Hierarchs_Articles_Celtic_Hierarch_Goddesses_and_Gods.htm

Brighid (Brid, Brigid, Brigindo, Brigandu, Brigan, Brigantia, Brigantis, Bride) is a Celtic Triple Goddess. As the fire of  the hearth she is the patroness of healing; as the fire of the forge she is the patroness of smithcraft; and as the fire of inspiration she is the patroness of poetry. She was a multi-talented and multi-functional goddess who was the planetary goddess for the Lyrans on the former planet Brighid, (whose planetary animal totem was the cow/bull), which was blown up and is now the asteroid belt. An important member of the Tuatha Dé Danann who travelled on a big cloud to Ireland, she is the patroness of Druids. Wells, apples, and oak trees are sacred to Brighid whose triune flame ignites the regenerative promise of spring during the festival of Imbolc (February 1-2 North; August 1-2 South) when she welcomes a new cycle of healing growth after banishing the bindings of winter.

Cadmus the Phoenician http://phoenicia.org/cadmus.html
Taught the Greeks the Phoenician Alphabet and Founded Thebes

Cadmus' Sister, Europa Kidnapped

............When his sister, Europa was carried away by Zeus in the form of a bull, he went to the oracle at Delphi to ask about her and was told she was happy and well, and he need not search for her any longer. Instead, he should stay in Greece and found a new kingdom, he was told. A white cow would lead him to a good site for a walled city.

When Cadmus left Delphi, he soon ran into a white cow. He followed her a long way, over hill and mountain, through valleys and across rivers. Finally, the cow lay down on a knoll in the middle of a large plain-the perfect spot for a walled city. Then Cadmus sent one of his men to get water from a nearby spring. While he was gone, Cadmus sacrifice the cow to thank the gods. When the man he sent never returned, he sent two more men to see what had happened. They did not return either and he sent the rest of his men, a few at a time, after the others. Finally, he was left alone and went to see for himself what was keeping his men. When he reached the spring, he saw a dragon guarding the spring. At first, Cadmus was afraid it would eat him too, but the dragon was very sluggish and sleepy after eating so many men and Cadmus slew the dragon easily.........

Cattle, the Most Useful Animal of Ancient Egypt by Jimmy Dunn, http://www.touregypt.net/featurestories/cattle.htm

    "The colors of Egyptian cattle, based on painted scenes, included black, brown, brown and white, black and white, white spotted with black and pure white. 

Oxen pulling a plow during planting from the Tomb of Sennedjem on the West Bank at Thebes".......With cattle having been established early on in Egyptian history, the herdsmen were obviously educated in their care and maintenance. Certain bulls were kept for breeding purposes which show their awareness of fundamental breeding practices, and we also know that they understood how to assist the cows in calving. Furthermore, the Kahun (gynecological) Papyrus also deals with cattle diseases, which provides evidence that some physicians also possessed veterinary skills. Many of the priests associated with the cult of the goddess Sekhmet were medical physicians, but we are told that they also "knew cattle". 
".......This also necessitated providing the cattle with supplemental nutrients such as protein and amino acids, and from tomb scenes, we find that one method was hand feeding them fresh green produce and bread dough, which became important supplements in the dry season or anytime when green grasses became unavailable. This provided important minerals and proteins that dried grasses did not. However, it must be pointed out that such feeding, though a good supplement for range fed cattle, was impractical for all cattle. To supplement the cattle in vast herds would have placed cattle in direct competition with humans for the same foodstuffs. Hence, evidence suggests that at least some cattle herds were driven to better pastures in the marshlands of the northern Delta."

 

 

 

 

 
DINEFWR CASTLE & PARK, LLANDEILO  http://www.terrynorm.ic24.net/dinefwr%20castle.htm

(by Sian Rees 1992; Sian Jones 1995)

Dinefwr Castle, high on its crag high above the river Towy in Llandeilo

Dinefwr is of paramount importance in Welsh history as the seat of the Welsh rulers of Deheubarth, the medieval principality of south-west Wales. The rocky crag with its commanding view over the wide Twyi valley may have seen occupation in prehistoric periods, and Roman artifacts have been uncovered from various parts of Dinefwr park. The place-name appears in the Welsh law codes, which suggest that, early in Welsh history, the site was the principal possession of the south Wales royal house. The early importance of Llandeilo as the probable site of St Teilo's monastery gives further weight to Dinefwr's claim to be an early medieval centre of political power. According to legend, the first Dinefwr Castle was built by Rhodri Mawr (Note 1) - King of Wales in the 9th century. By 950 A.D., Dinefwr was the principal court from which Hywel Dda ("The Good") (Note 2) ruled a large part of Wales including the southwest area known as Deheubarth. His great achievement was to create the country's first uniform legal system.

 

 

The Legend of The Sirloin   (Some white park sites claim it was White Park beef that James the First was dining on.....source of that claim would be what?)

Dining with the Abbot of Reading, [Henry VIII] ate so heartily of a loin of beef that the abbot said he would give 1,000 marks for such a stomach. "Done!" said the king, and kept the abbot a prisoner in the Tower, won his 1,000 marks, and knighted the beef.

King James First, who loved good eating, being invited to Dinner by one of his Nobles, and seeing a large Loyn of Beef at his Table, he drew out his Sword, and in a frolic knighted it…………….

While it is certainly possible that one or more kings of England have repeated this pun, the joke cannot be the source of the word "sirloin," which appeared in English as far back as the mid-sixteenth century, antedating the ascension of both King James and Charles the Second (save Henry VIII) to the throne.

More importantly, though, it was not until the eighteenth century that the word "sirloin" came to be commonly spelled with an "i" — until then it was generally written as "surloin," indicating that it came from the Middle French surlonge (sur meaning "over" and longe meaning "loin"), just as the word "surname" came from the same French root (sur), indicating a family name that was used "over" (i.e., in addition to) one's Christian name.

British Govt proposes to kill 1 million cattle  Reporter: Matt Peacock   STUART HOBSON JONES: Well British beef is, I believe, some of the best beef in the world. I mean, I'm an Australian, and I've, you know, grown up with it, and I've had arguments with the chefs in Australia about grass fed versus grain fed and all this sort of stuff that goes on with it. The fact is that we've got some of the best original breeds of beef that have ever been in the world.

I mean, in this country we have, the white park, which was knighted by King James to become the sirloin, I mean that's the original breed. So we're talking about stuff which has been around for a long, long time. They're good eating cattle, and, they've got huge different flavours, like good wines. So, I, that's why I think you come here.

Somewhere like here, you know where the beef's come from, and that's, that's the big thing.
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CHARLES DARWIN http://www.whiteCHARLES DARWIN-works.com/relax.htm   "In the third chapter it was shown that at an ancient period some breeds of cattle in the wilder parts of Britain were white with dark ears, and that the cattle now kept half wild in certain parks, and those which have run quite wild in two distant parts of the world, are likewise thus coloured. Now, an experienced breeder, Mr. J. Beasley, of Northamptonshire (13/28. 'Gardener's Chronicle and Agricultural Gazette' 1866 page 528.), crossed some carefully selected West Highland cows with purely-bred shorthorn bulls. The bulls were red, red and white, or dark roan; and the Highland cows were all of a red colour, inclining to a light or yellow shade. But a considerable number of the offspring--and Mr. Beasley calls attention to this as a remarkable fact--were white, or white with red ears. Bearing in mind that none of the parents were white, and that they were purely-bred animals, it is highly probable that here the offspring reverted, in consequence of the cross, to the colour of some ancient and half-wild parent-breed. The following case, perhaps, comes under the same head: cows in their natural state have their udders but little developed, and do not yield nearly so much milk as our domesticated animals. Now there is some reason to believe (13/29. Ibid 1860 page 343. I am glad to find that so experienced a breeder of cattle as Mr. Willoughby Wood, 'Gardener's Chronicle' 1869 page 1216, admits my principle of a cross giving a tendency to reversion.) that cross-bred animals between two kinds, both of which are good milkers, such as Alderneys and Shorthorns, often turn out worthless in this respect.

****************************************************************************

Similar breeds in cattle
White Cattle - British White http://www.tiho-hannover.de/einricht/zucht/eaap/groups/c9_1.htm (The EAAP confuses and contradicts itself!)
Origin and development:
Autochthon Park Cattle; introgression since 1960 from Galloway, Shorthorn, Fjall
Herdbook established: 1918        OR

"White Park is an ancient breed. British White was formed by White Park and White Shorthorn. White Bred Shorthorn is a colour-selected line of Dairy Shorthorn.

The UK needs to address this misrepresentation!

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Wild cows came before bison! By Barney Nelson, Ph.D. http://www.rangemagazine.com/archive/stories/fall99/natives.htm

Scotland’s legendary, long extinct, shaggy wild white cattle (Bos longifrons)–which look amazingly like white bison–were also ancestors, as were “forest bulls”

   The Ogham Tract

 

From the Hymns of the Rikveda, based on Ralph Griffith's translation of 1889, re-edited by T. Kinnes

76 - Soma PavamanaDropping with oil, abundant, streams of sacrifice flow to him like milch-kine, lowing, with their milk. [1]
       On flows that Ancient One whom, hereward, from heaven, sped through the region of the air, the falcon snatched.
 

The beginning of wisdom is to call things by their right names.
  - Chinese

 

Abstract  (Hemming Article 2002?)

Many medievalists, especially scholars of Celtic literature, have observed that red-eared white animals are associated with fairies and other supernatural beings. What has not been satisfactorily answered is why this should be so. This article offers a possible explanation, suggesting that this widespread phenomenon is rooted not in fantasy but in zoology.

**********

It is a commonplace of Celtic [1] folklore that white animals with red ears come from the Otherworld. Cattle of this description occur in some of the earliest Irish sources, while similarly marked dogs accompany the king of Annwn (the Welsh Otherworld) in the Middle Welsh tale of Pwyll and are reported right into this century. In a presentation to the Folklore Society in 1928, Miss Moore Douglas said of the Isle of Man that "fairy dogs, usually white with red ears and feet, are frequently seen running across the fields in the evening" (Howey 1972, 350), and Marie Trevelyan reported that the Welsh Cwn Annwn were sometimes seen as "very small dogs, white as the drifted snow, with tiny ears quite rose coloured inside" (Trevelyan 1909, 47). There also seems to have been a particular fashion for red-eared white horses in the thirteenth century, especially in Arthurian material, but also in at least one Norse saga where the motif is almost certainly borrowed from Ireland (Loomis 1949, 90; Turville-Petre 1953, 248-9). The present discussion will be limited to cattle, as they are the earliest attested animals of this type and as dogs and horses seem to have only acquired this colour pattern by analogy.

Red-Eared White Cows in Medieval Irish and Welsh Sources

The earliest accounts of red-eared white cows are in certain of the Irish heroic tales, including, naturally enough, some of the cattle raids. In the Tain Bo Fraich, the hero's mother gives him "twelve cows out of the fairy-mound, and they white with red ears" (lines 5-6. My translation). [2] In the Tain Bo Cuailnge, the war goddess known as the Morrigan transforms herself into a white heifer with red ears when she tries to destroy Cu Chulainn. In the Compert Mongain ocus Serc Duibhe-Lacha, the hero foolishly promises away his wife in return for the king of Leinster's beautiful red-eared white cattle (Meyer 1895, 75). There are further references to these cattle--always noted for their beauty or purity and frequently specified as coming from the fairy mounds--in Tochmarc Etaine, Tain Bo Regamna, Caith Maighe Lena, and the lives of Saints Brigid, Ailbhe, Mo Lua, Columcille, Finian and Ciaran. The twelfth-century Metrical Dinshenchas also contain a place name stanza about Howth which mentions "seven hundred kine, red eared, pure white." [3] Finally, in one of the Irish law tracts, the penalty for satirising King Cernodon of Ulster includes "seven white cows with red ears" (Dillon 1932, 54). Apart from this last item, the Irish references are all purely literary. Either explicitly or implicitly, they associate these cattle with the Otherworld; at the least, they have a generalised magical aura. So why does white with red ears indicate fairy origin?

There seem to be two main choices of explanation. First, it may be that these are entirely fanciful beasts, associated in the imagination and in fantastical literature with Otherworldliness because red and white are both "magical" colours. The case is clear enough for white. In many cultures, white is variously connected with holiness, with ghosts, or with sacrificial animals. Most relevant in this context is the polysemy of the words for "white" in Celtic languages. Welsh gwyn is a good example, carrying the primary meanings "white, bright, shining, fair" and the secondary meanings "holy, blessed." Red is a bit more problematic. In his classic discussion of Anglo-Saxon magic, G. Storms gives evidence for red having been a magic colour in ancient Germanic society (Storms 1948, 102-3). This may be relevant to the early medieval Irish and Welsh, but we just do not know. Comparative studies of more recent British folklore suggest that red, white and black are typically the most symbolically significant colours, but again this provides no real information about their importance in medieval Ireland and Wales (Hutchings 1991, 57-8). The second option is that red-eared white cattle really did exist and were believed to come from the Otherworld because they were rare, or unusual, or of special value in some other way. This seems much the better explanation, for two reasons.

First, in addition to the imaginative Irish examples, there are a couple of other mentions of these special cattle, which make them seem rather more real. The first is an often-cited passage in the thirteenth-century Iorwerth Redaction of the Welsh laws in which the sarhaed (or payment due for insult) of the king of Aberffraw is set at "a hundred cows for every cantred he has, with a red-eared [white] bull for every hundred cows," plus some very precisely-measured pieces of gold (Jenkins 1990, 5). [4] The Cyfnerth and Blegywryd redactions add the following: "The status of the lord of Dinefwr is also adorned with white cows, each with its head to the tail of the next, with a bull between every twenty of them, so as to fill the space from Argoel to the court of Dinefwr" (Jenkins 1990, 6). It seems unlikely that the laws would specify payment in imaginary animals. Also, according to the Reverend John Storer, the entry for the year 1211 in Holinshed's chronicle reports that the wife of William de Braose (a powerful Norman baron with lands in Wales) gave to the queen of England "a gift of foure hundred kine and one bull, of coulour all white, the ears excepted, which were red" (Storer 1879, 107). [5] Evidently this was insufficient, as King John was to murder Matilda de Braose and her eldest son, but one may presume that the cattle were real. Finally, a custom current at Stretton-on-Dunsmore in Warwickshire at least until the 1870s required the villagers to pay "Wroth or Ward money" to the lord of the Hundred of Knightlow. In default they would forfeit "twenty shillings for every penny, and a white bull with red ears and a red nose" (Storer 1879, 104). Storer, who recorded this custom in 1874, said that local tradition claimed that it pre-dated the Norman Conquest. While this is, of course, unverifiable, it does at least suggest a practice of some generations' standing.

The Chillingham Wild White Cattle

The other compelling reason to suppose that the fairy cattle are based on real ones is that red-eared white cattle still exist today. Up until the last century there were several herds, including one at Dinefwr as the Welsh laws suggest, but now there is just one, at Chillingham in Northumberland. [6] Although a fair amount has been written on these cattle (much of it simply repeating Storer), trying to get any scientifically sound information about the Chillingham herd leads one into remarkably convoluted myths of origin and purity, evidently bound up with the prestige of the noble family to whom the animals belonged until a private association was formed in 1939 to manage the stock. However, there are a few basic, uncontroversial facts. First of all, I visited these cattle in 1997 and can confirm that they are quite clearly white with surprisingly red ears. The other obvious feature is that they are a primitive, unimproved breed, not specialised for either beef or dairying. Proper records only go back to 1689 when a steward's account notes the purchase of a white calf (perhaps with red ears, perhaps not). The next mention is in 1692: the same steward counts "Beasts in ye Parke my Lords--16 white wilde beasts, 2 black steeres and a quy [heifer], 12 white read and black eard, 5 black oxen and browne one" (Mackenzie 1825, 390). [7] It is noteworthy that of the twelve with coloured ears, some have red and some black ears. There are still a number of herds of White Park Cattle scattered around the country and these typically have black ears. The White Park is a registered breed and, despite some popular confusion, is genetically distinct from the highly inbred Chillingham herd. The latter are distinct from everything, a fact which many have regarded as proof of their ancient origin. However, it may have as much to do with their long enclosure and the bad winter of 1947 when the herd was reduced to thirteen individuals, thus creating a genetic bottleneck from which the animals were lucky to recover.

The uniqueness of the herd in the view of the Chillingham Wild Cattle Association, is that they are genetically pure, ancient, and wild. They certainly are wild in temperament now and may have been so since the park was enclosed in the 1220s, which may or may not be when the ancestors of the present herd got locked in. However, I should stress that their origin is still entirely unknown. And this is where the pseudo-magical Chillingham foundation myth comes in.

To provide some background, in the Upper Palaeolithic, after about 13,000 B.C., humans and large land mammals crossed the then-existing land bridge from the Continent into Britain in the wake of the retreating ice (Grigson 1982, 47). Among these large animals was the prehistoric forerunner of all domestic humpless cattle: the aurochs (Bos primigenius). Cave paintings and archaeological finds of aurochs remains in association with human settlements make it abundantly clear that Palaeolithic people hunted these wild cattle. About the sixth millennium B.C., some aurochsen were domesticated in the north-west Mediterranean, and by the early Neolithic period (probably in the fourth millennium B.C.), domestic cattle were introduced into Britain (this happened in the late Neolithic in Ireland). These very early domesticated beasts looked much like aurochsen; they were large and of very similar morphology. Cattle then diminished in size steadily right through the Iron Age (probably due to the human population's poor knowledge of husbandry). In the meantime, the aurochs disappeared from Britain c. 2000 B.C., never having made it to Ireland at all. Aurochsen lingered on in continental Europe until the seventeenth century, when the last one was shot in Poland. The points to bear in mind about British cattle are: (1) aurochsen disappeared well before the insular Iron Age; (2) Iron Age (so-called "Celtic") cattle were very small and probably represent the parent stock for all modern British and Irish breeds (Grigson 1982, 47); (3) after the demise of the aurochs there were never again any truly wild (as opposed to feral) cattle anywhere in Britain.

Bearing these points in mind, let us return to the Chillingham myth. I use the term "myth" advisedly, to mean not "falsehood" but a belief deeply held and symbolically meaningful although not necessarily rooted in scientific "truth." The story one hears during a visit to the cattle park, and in many of the nineteenth-century accounts, is virtually a sacred origin myth. The basic account that the Chillingham Wild Cattle Association presents to the public, in evident good faith, is that aurochsen migrated over the land bridge to roam prehistoric Britain until they gradually died out in all but the most thickly forested and inaccessible regions. They dwindled finally into a few herds of wild northern beasts, one of which was enclosed at Chillingham in the thirteenth century. For example, during the park tour, the warden stresses that they did not come on Viking longboats. Similarly, the Association's long-standing, but sadly late, president, the Hon. Ian Bennet, has stated categorically (in private correspondence) that the cattle have been proven by blood-typing to be unrelated to Roman cattle and must therefore antedate the Romans. The Dowager Countess of Tankerville, who is the Association's patron, has also written an information leaflet in which she says:

   the shape of the skull and the manner in which the horns grow out from it
   are similar to the Aurochs (bos primogenius [sic]) and quite different from
   the skull of the Roman importation (bos longifrons). It is thought by many
   therefore that the Chillingham Wild Cattle are the direct descendants of
   the original ox which roamed these islands before the dawn of history.

The three things constantly stressed by the Association, both in publications and in general information given to tourists by the warden, are that the cattle are always white, have never been domesticated, and are related to the aurochs in some more direct way than are modern breeds. Their wildness and the mystery surrounding their ancient origin are highlighted even in the physical approach to the park. In the film Jurassic Park, the visitors enter on a narrow road with electric security fences on either side and, although no dinosaurs appear for about ten minutes, there is a gradual build-up of expectation as the people move further in between high walls of vegetation. Chillingham Wild Cattle Park is a bit like that. Notices advise that the cattle are dangerous and that one must stay on the path, which starts off with a long climb through the woods and then emerges onto high pasture. There are wire fences on either side and there is no way of telling where the wild cattle might be. Finally, one reaches a hut where the warden comes to start the tour and tell the tale of the origin of the cattle. [8]

Problems with the Chillingham Origin Myth

So, what is strange about the Chillingham story? Obviously, the theory that aurochsen survived down the ages is incredible. The insistence that the animals must be pre-Roman is also unfounded. There have indeed been genetic studies which suggest that the Chillingham cattle are not related to Roman stock and there is no historical record of substantial Roman importation of cattle into Britain. However, this lack of relationship to Roman cattle does not at all prove that they are pre-Roman; they can equally well be post-Roman. The scientific-sounding information in the Countess's leaflet is misleading. Bos longifrons is a now-defunct term that used to be applied to the small Iron Age cattle kept by the British before and during the Roman period. It is now accepted that all humpless domestic cattle are of a single species, Bos taurus, and that they all descend ultimately from the aurochs, Bos primigenius. In other words, since the Chillingham cattle, wherever they came from, cannot be aurochsen, they must be Bos taurus just like Jerseys or Herefords or any other breed. They do look more like miniature aurochsen, but that is because they have not been selectively bred for beef or milk, and cattle that have been left to their own devices will tend to revert to ancestral type. Although both the late president and the patron have quoted genetic work done on the cattle to support their arguments, the zoological reports in fact make it quite clear that the Chillingham herd does not have any special relationship to the aurochs whatsoever (Hall 1982-3, 96; 1991, 540).

The purported wildness of the herd is another problem. If there have never been any truly wild European cattle except the aurochs, which became extinct in Britain in the Bronze Age and to which the Chillingham cattle are not especially closely related, then by definition neither they nor any other herd in Britain can possibly be wild. The Chillingham herd could have become feral at any time prior to the seventeenth century, when records begin, but they must have been domesticated at one stage. The late president has stated in print the refusal of the cattle to be driven, or even closely approached, proves that they must have always been wild, despite their emparked state (Bennet 1991, 22). However, seven hundred years is a very long time, and the cattle could easily have reverted to wild behaviour within the three hundred acres of Chillingham Park during this period. Alternatively, they could have become feral some time in the early Middle Ages before they were enclosed. The Association apparently takes it for granted, as have many scholars, that the animals enclosed in the thirteenth century had been living wild in the Caledonian forest, when it must have been either a feral or a domestic herd which was emparked. One should remember that livestock in the Middle Ages was often allowed to wander more or less freely in the forest, so that the distinction between domestic and feral was less clear-cut than it is today. It is also possible, in the absence of any evidence before 1692, that the ancestors of the present herd were purchased and placed in the park at any stage between the thirteenth and seventeenth centuries, although this cannot be ascertained, and once they became wild in their behaviour it is unlikely that anyone moved them anywhere much. The bottom line is that, as there were never any wild (as opposed to feral) cattle in medieval Britain, the Chillingham cattle must descend either from domestic or feral stock.

There is an excellent article by Harriet Ritvo in which she analyses the reluctance of the aristocratic owners of white cattle (both White Park and Chillingham varieties) to acknowledge any arguments that challenge either the wildness or the primeval nature of the animals. This argument has been going on since the eighteenth century and appears to be tied up with issues of "race, descent, and pedigree" as they relate to the families keeping the cattle (Ritvo 1992, 2). Ritvo argues that the cattle are identified symbolically with their owners and that to question their wildness, and thus primordial, indigenous nature, is to cast similar doubts on the ancient lineages and quintessential Britishness of the noble families on whose estates they live (ibid., 10-14). In light of the material published on the subject, and also of the evident sensitivity of the Association's late president to questions about the cattle's origin (he was also the son of the eighth earl of Tankerville by his second marriage to the present patron of the Association), Ritvo's article seems both convincing and enlightening. There are good psychological and symbolic reasons why some parties want the cattle to be prehistoric and immemorially wild, but the scientific studies do not bear out these claims.

The third problematic issue is the colour of the Chillingham cattle. The Countess's leaflet states, "They invariably breed true to type and have never been known to throw a coloured, or even partly coloured, calf." That the cows did occasionally produce calves with black, rather than red, ears in former times is suggested by the steward's account of 1692 and further supported by the engraver Thomas Bewick's remark in 1790 that "about twenty years since, there were a few, at Chillingham, with BLACK EARS [sic], but the present park-keeper destroyed them; since which period there has not been one with black ears" (Bewick 1970, 39) (see Figure 1). In other words, the colour may be as much the result of selective breeding as of ancient purity. If anything, the whiteness is an indication of not being aurochsen, as the northern European strain of aurochs (as far as one can tell from cave paintings) may have had black bulls (sometimes with a white dorsal stripe or pale saddle) and red cows and calves (Clutton-Brock 1987, 64). There is some evidence from remains preserved in bogs that the small oxen of the Iron Age may have been reddish. One zoological study also notes that "Coloured domestic herds frequently produce white calves with reddish-brown ears" and that the Chillingham herd may have "originated in the white calves dropped by a coloured domestic herd" (Bilton 1957, 147).

[FIGURE 1 OMITTED]

Relevance of the Chillingham Herd to Irish Fairy Cattle

What, then, do we know about the real history of the Chillingham herd and what can it tell us about the fairy cattle of Celtic literature? I think we can safely dismiss the many nineteenth- and early twentieth-century arguments that the cattle are direct, never-domesticated, descendants of British aurochsen. As they do not seem to have been brought in by the Romans, they are either of "Celtic shorthorn" or of Anglo-Saxon imported stock, or a mixture of both. They could have become feral at any point during the Middle Ages and there are certainly medieval accounts of wild forest cattle. The earliest is in Cnut's Forest Laws, where the king refers to "bubali" and "vaccae." [9] Properly speaking, these are "buffalo" and "cows," but as there have never been any buffalo in Britain, "bubali" must refer to some kind of cattle. It may simply mean "wild bulls," as opposed to wild cows, or it has been suggested that "bubali" were beef-type cattle, while "vaccae" were dairy cows (Dent 1974, 30). This suggestion clearly implies that the animals were feral, or even simply free-roaming domesticated herds, rather than genuinely wild. As turning domestic stock loose in the woods to forage for themselves was common in the Middle Ages (rather like the pasturing of ponies in the New Forest today), there would have been ample opportunity for feral herds to form. Neither Cnut's law nor the twelfth-century references to "tauri sylvestri" (Storer 1879, 56-60) clarifies the matter, That some of these bulls became quite ferocious and were regarded as wild is clear from some of the somewhat later accounts. The "Ballad of Sir Guy of Warwick" (written in 1591) features a tremendous struggle with such a creature, while Edward Topsell's 1658 History of Four-Footed Beasts gives an elaborate description of the "White Scotian Bison," which sounds much like a Chillingham-type animal (see Figure 2). He says:

   In the woods of Scotland, called Callender or Caldur, and in ancient time
   Calydonia ... there are bred white Oxen, maned about the neck like a Lyon,
   but in other parts like ordinary and common Oxen. This wood was once full
   of them, but now they are all slain, except in that part which is called
   Cummirnald (Topsell 1658, 42).

There is simply no way to know whether the Chillingham cattle were originally a group of feral "white Scotian bisons" or a domestic herd which reverted to wild behaviour during the course of its seven centuries in the park. Neither can we be sure if they were always white with red ears. White being recessive in cattle, at least some of the herd must have carried genes for that colour, and if the population was isolated for long enough (say, seven hundred years in a walled park), the recessive trait could well have become prevalent by a process known as genetic drift (Albarella, pers. comm.). There was presumably also a red gene in the mix which gave the red ears; this presents no great difficulty, as red seems to have been common in aurochsen and perhaps Iron Age domestic stock. It also persists most famously among that other northern breed, the Highland.

[FIGURE 2 OMITTED]

This is one reasonable scenario for the origins of the Chillingham herd (which will no doubt continue to be the subject of much debate for years to come). But how does it help resolve the issue of why red-eared white cattle are special and Otherworldly in medieval literature? The fact that, even with centuries of inbreeding behind them, the Chillingham cows continued to throw the occasional black-eared calf until the eighteenth century suggests that maintaining the red-eared white pattern required vigorous artificial selection. Also, simply preserving whiteness involves selective breeding or strict isolation to make sure that no coloured animals contaminate the genetic pool. Even in the White Park cattle (which are a carefully managed rare breed), black or brown calves still occasionally turn up. In other words, in the eighth or tenth or thirteenth centuries, it would have been at least as difficult to maintain a sizeable stock of red-eared white cattle as it was in the early modern period. So we can immediately see that animals of this type are special by virtue of their unusual appearance and the effort needed to keep the breed pure and numerous. I have already mentioned why a white coat might have been a desirable characteristic. Its possible connection to sacredness, magic, or purity suggests that white cattle might have been bred by religious communities. It has been suggested by some that they were the Druids' sacrificial animals (see, for example, Storer 1879, 109-10; Whitlock 1977, 31). However, unless someone finds a red-eared white carcass bearing the marks of sacrifice, preserved in a bog, this suggestion can probably never be substantiated. Moving into the Christian period, it is certainly possible that herds of this colour were the property of monasteries, although Anthony Dent, who posits this, also suggests that the white colour originated in the capture of white "sports" from dark herds of aurochsen (Dent 1974, 31). This brings us right back to the argument that the red-eared white cattle are special because they are more closely related to aurochsen than are other modern breeds, but I think we have already laid that theory to rest.

One definite possibility is that the fairy nature of these cattle was an exclusively Irish construct. There is no consistently red-eared white breed in Ireland now, nor is there any historical (as opposed to literary) evidence that there ever was. A. T. Lucas closes his book on ancient Irish cattle with the hypothesis that this breed was either known only from the tales of travellers who had seen them in Britain, or that if they had ever existed in Ireland itself, "their magical appearance in Irish literature can only be explained as a folk memory which had passed into folklore" (Lucas 1989, 245). By this logic, they would seem to be Otherworldly because neither composers of the tales nor their audiences would ever have seen any such beasts. However, there is no reason why there could not have been export of some red-eared white British stock to Ireland during the early medieval period. The animals would still presumably have been special, as they would have been exotic--and probably expensive--imports. There is some (albeit not conclusive) evidence that Ireland did have red-eared white cattle. The modern Irish hornless breed known as the Moylie is typically "red-brown with white faces, and a continuous white stripe along their backs, or almost entirely white with red ears and muzzles" (Bell 1985, 7). Moylie enthusiasts claim that they are an ancient breed, although, like most such claims of breed societies, this is probably impossible to verify. The first issue of the Royal Dublin Society Historical Studies in Irish Agriculture is a book on ancient Irish cattle breeds by Patrick Curran, who states that red-eared white cattle were known in Ireland until at least the 1820s. He cites the journal of a nineteenth-century Kilkenny farmer named O' Sullivan (McGrath 1936) in which these animals are among the breeds at the Callan fair (Curran 1990, 18). I have looked at this journal and could not find this reference, but as it is in three volumes without an index I could well have missed it. Even if it is there, it does not necessarily prove a long ancestry in Ireland, as they could have come straight from Britain (not from Chillingham, according to the Association, but from one of the now defunct herds elsewhere).

Conclusion

Whether there was, or was not, breeding stock in Ireland in the Middle Ages, it seems that the red-eared white coloration has always been unusual and has required careful selection. The cattle were probably never particularly numerous anywhere, and may have been especially scarce in Ireland where all the early accounts connecting them with the Otherworld come from. This rarity, combined with the general sacred associations of the colour white, could have been enough to make the cattle seem magical. This assumption would have been reinforced if the herds were the private preserve of religious houses or noble families. Alternatively, if they were already feral in the Middle Ages, their peripheral relationship to civilisation could have given them a kind of liminal status: being cattle, they were not quite wild beasts; but being feral, they were not tame either. Or perhaps it was not that the cattle were magical in themselves, but that the fairies were simply assumed to have the most expensive, exotic types known to mortals.

One interesting thing about the real red-eared white cattle is that they still retain something of their magical, mysterious aura. The public literature distributed by the Chillingham Wild Cattle Association deliberately fosters this sense of mystery, as does the Association's reluctance to accept the findings of recent zoological studies which indicate that the animals are the feral descendants of ordinary domestic stock. Nobody claims that they come from the fairy mounds any longer, but arguing that they are the direct descendants of "the gigantic wild white bull of Caesar's time, and of the monstrous bovine wonders of the Palaeolithic and neolithic ages" (Wallace 1907, 29) seems thematically similar. Where the origin is obscure, it is easy to imagine it to be remarkable.

And if to this day we still cannot determine exactly where the red-eared white cattle came from, how much more extraordinary must they have seemed in the early Middle Ages?

Acknowledgements

This article could not have been written without the cooperation of the following people: Dr Umberto Albarella of the Department of Ancient History and Archaeology, University of Birmingham; the late Hon. Ian Bennet, President of the Chillingham Wild Cattle Association; Dr Caroline Grigson, Principal Curator of the Odontological Museum, Royal College of Surgeons; Dr Finbar McCormick of the School of Archaeology and Palaeoecology, Queen's University of Belfast; Mr David Noble-Rollin, Secretary of the Natural History Society of Northumbria; Dr Caroline Oates of the Folklore Society; Mr Austen Widdows, Warden of the Chillingham Wild Cattle Park; and the library staff at the Hancock Museum of Natural History, Newcastle-upon-Tyne.

Notes

[1] In the light of the current controversy over whether the term "Celtic" has any real ethnic or cultural (as opposed to purely linguistic) validity, I should explain that I am using it as a shorthand adjective to refer to shared motifs found in the written sources of Ireland, Wales, Scotland, Cornwall, the Isle of Man, and Brittany.

[2] "di bae dec do assint sid, it e finda oiderga." The tale may be as early as the eighth century, although the earliest manuscript dates from the twelfth (Meid 1974, vii and xvii).

[3] These references may be found in Bergin 1946, 170 (in the original) and in Lucas 1989, 239-45 (in translation). The relevant version of the Vita Brigitae is in Oxford, Bodleian Library, MS Rawlinson B.512, edited in Fraser, Grosjean and O'Keeffe, fasc. 1 (1931). See also Cross 1952, s.v. "F241.2.1.2 Fairy cows have red ears."

[4] "can muw vrth pob kantref a uo ydav, a tharv gvyn eskyuarllennyc vrth pob muv onadunt" (Wiliam 1960, 2). Note that the "white" omitted in Jenkins's translation does occur in the original Welsh.

[5] This reference appears opposite the marginal date 1210 in the 1807-8 edition which is based on the 1586 edition that Storer probably used, but which I have not been able to consult (Holinshed 1807-08, 2:301). Thanks are due to Dr Caroline Oates who spent much time combing through editions of the Chronicle trying to locate the source of Storer's quote for me.

[6] The Chillingham Wild Cattle Association has also established a small breeding group at an undisclosed location in Scotland in order to protect the population should a disaster strike the main herd. In the intervening period between presenting a preliminary version of this paper at a conference in 1997 and publication, the occurrence of an extremely serious national epidemic of foot-and-mouth disease has proved the wisdom of this course of action.

[7] Incidentally, this entry has been persistently misquoted by various authors as "my lord's 16 white wild beasts." The Chillingham Wild Cattle Association's own records list sixteen "beasts" and twelve steers for 1692, which is not quite what the steward's book actually states.

[8] I should note that whatever the problems with the origin account, the warden is obviously very well informed about the present nature and behaviour of the animals in his care.

[9] Constitutiones de Foresta, XXVII: "qualia sunt bubali, vaccae et similia" (Ancient Laws and Institutes of England 1, 194).

References Cited

Ancient Laws and Institutes of England. London: Record Commission, 1831.

Bell, Jonathan. "Last Sheaves, Ancient Cattle, and Protestant Bibles." Bealoideas 53 (1985):5-10.

Bennet, Ian. Letter to the editor in The Ark 18.i (January 1991):22.

Bergin, Osborn. "White Red-Eared Cows." Eriu 14 (1946):170.

Bewick, Thomas. A General History of Quadrupeds. 1790; reprint (facsimile of 1807 edn). London: Ward Lock Reprints, 1970.

Bilton, Leslie. "The Chillingham Herd of Wild Cattle." Transactions of the Natural History Society of

Northumberland, Durham and Newcastle-upon-Tyne n.s. xii.5 (November 1957):137-60.

Clutton-Brock, Juliet. A Natural History of Domesticated Mammals. Cambridge: Cambridge University Press, 1987.

Cross, Tom Peete. Motif-Index of Early Irish Literature. Bloomington: Indiana University Press, 1952.

Curran, Patrick L. Kerry and Dexter Cattle and Other Ancient Irish Breeds: A History. Royal Dublin Society Historical Studies in Irish Agriculture, no. 1. Dublin: Royal Dublin Society, 1990.

Dent, Anthony. Lost Beasts of Britain. London: Harrap, 1974.

Dillon, Myles. "Stories from the Law-Tracts." Eriu 11 (1932):42-65.

Fraser, J., P. Grosjean and J. G. O'Keeffe, eds. Irish Texts. London: Sheed and Ward. Fasc. 1-3 published in 1931; fasc. 4-5 published in 1934.

Grigson, Caroline. "Cattle in Prehistoric Britain." The Ark 9.ii (February 1982):47-9.

Hall, S. J. G. "The Chillingham Herd of Wild White Cattle." Applied Animal Ethology 9 (1982-3):83-100.

Hall, S. J. G. "Park Cattle (Bos taurus)." In Handbook of British Mammals, ed. G. B. Corbet and S. Hains. 538-41. 3rd edn. Oxford: Blackwell and Mammal Society, 1991.

Holinshed, Raphael. Holinshed's Chronicles of England, Scotland and Ireland. 1577. 6 vols; reprinted from the 1587 edn and edited by Sir Henry Ellis. London: J. Johnson, 1807-8.

Howey, M. O. The Cults of the Dog. Ashingdon: Daniel, 1972.

Hutchings, John. "A Survey of the Use of Colour in Folklore: A Status Report." In Colour and Appearance in Folklore, ed. John Hutchings and Juliette Wood. 56-60. London: Folklore Society and University College London, 1991.

Jenkins, Dafydd, ed. and trans. The Law of Hywel Dda. Llandysul: Gomer, 1990.

Loomis, Roger Sherman. Arthurian Tradition and Chretien de Troyes. New York: Columbia University Press, 1949.

Lucas, Anthony T. Cattle in Ancient Ireland. Kilkenny: Boethius, 1989.

McGrath, M. Cinnlae Amhlaoith Ui Shuilleabhgin. Irish Texts Society Publications, no. 3. Dublin: Irish Texts Society, 1936.

Mackenzie, E. An Historical, Topographical, and Descriptive View of the County of Northumberland. 2nd edn. 2 vols. Newcastle: Mackenzie and Dent, 1825.

Meid, Wolfgang, ed. Tain Bo Fraich. Mediaeval and Modern Irish Series, no. 22. Dublin: Dublin Institute of Advanced Studies, 1974.

Meyer, Kuno, ed. and trans. The Voyage of Bran Son of Febal to the Land of the Living, I: The Happy Otherworld. London: Nutt, 1895.

Ritvo, Harriet. "Race, Breed, and Myths of Origin: Chillingham Cattle as Ancient Britons." Representations 39 (Summer 1992):1-22.

Storer, John. The Wild White Cattle of Britain. London: Cassell Petter and Galpin, 1879.

Storms, G. Anglo-Saxon Magic. The Hague: Martinus Nijhoff, 1948.

Topsell, Edward. The History of Four-Footed Beasts and Serpents and Insects. London, 1658; reprint London: Frank Cass, 1967.

Trevelyan, Marie. Folk-lore and Folk-Stories of Wales. London: Elliot Stock, 1909.

Turville-Petre, G. Origins of Icelandic Literature. Oxford: Clarendon Press, 1953.

Wallace, Robert. Farm Live Stock of Great Britain. 4th edn. Edinburgh: Oliver and Boyd, 1907.

Whitlock, Ralph. Bulls Through the Ages. Guildford: Lutterworth Press, 1977.

Wiliam, Aled Rhys. Llyfr Iorwerth: A Critical Text of the Venedotian Code of Medieval Welsh Law. Cardiff: University of Wales Press, 1960.

Jessica Hemming is presently a freelance researcher with interdisciplinary interests. She trained first in Anthropology at Reed College in Portland, Oregon, then moved into folklore studies in the Master's programme at the University of North Carolina at Chapel Hill. Following a Ph.D. in Medieval Celtic Studies from Cambridge, she has continued to research medieval topics, usually with a Welsh focus. The symbolism of animals in various medieval societies is a long-standing interest. She is also Book Reviews editor for Folklore and Convenor of the annual Katharine Briggs Folklore Award for the Folklore Society.

COPYRIGHT 2002 Folklore Society
COPYRIGHT 2002 Gale Group

 

 

 

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http://www.stavacademy.co.uk/mimir/cows.htm  "Otherworld Cattle"

In England we find a widespread tradition in the midlands and the north of
bountiful cows of special beauty, yielding large quantities of milk, who come
from the Otherworld and allow people to milk them until the greed or cruelty of
certain individuals drives them away. The most famous example is that of
Mitchell’s Fold in south Shropshire, which was carefully recorded by Charlotte
Burne, who found that in the 1880s many people in the neighbourhood were
familiar with the legend. It was said that in a time of famine a beautiful white
cow appeared, and anyone might come and milk her, providing only one vessel was
brought; this would be filled, whatever its size and shape. All went well until
a mean old witch brought along a sieve, and milked the cow dry. Various versions
of this tale are found in many areas in Shropshire and further north, and in
some places large bones have been produced as proof of the story. Sometimes the
cow died, sometimes she vanished after stamping her foot in rage and leaving a
mark on a rock. In Warwickshire she was said to turn into a destructive animal,
the Dun Cow, finally slain by Guy of Warwick. There is also a variant of this
legend from Wales, telling how a white cow travelled widely, leaving calves in
many places from which later cows were said to be descended, until at last
people in the Vale of Towy wanted to kill her, and she vanished. The site at
Mitchell’s Fold where the cow was said to have appeared is some distance from
any habitation, marked by a ring of standing stones, now incomplete, and there
are other stone circles recorded not far away. There is an impressive view of
hills on every side,and the place would form a suitable centre for people from
surrounding villages.
Druids

.

Bluegrey Traditional Suckler Hill Cattle - The Whitebred Shorthorn bull crossed with the Galloway Cow produces hardy Blue-grey cattle, well suited to organic British Hill farming and climate. Bred in the Scottish Borders for centuries.

Breed society: British White Cattle Society, Southfield Road, Woodbastwick, Norwich NR13 6AL, United Kingdom, Fax: +44-1603-721168, Email: GPGray@aol.com, Internet: http://www.britishwhitecattle.co.uk

Origin and development:
Autochthon Park Cattle; introgression since 1960 from Galloway, Shorthorn, Fjall
Herdbook established: 1918        definition of autochthon, Autochthon (n.) One who is supposed to rise
or spring from the ground or the soil he inhabits; one of the ...

Autochthon Cumberland Dairy Shorthorn /  Whitebred Shorthorn
To date I have located over 280 different flood myths/legends. . . We also know from archaeology that the Celts, Iberians, Egyptians Libyans and Phoenicians visited the Americas. In 1 Kings 10:22 the scripture reads, "For the king had merchant ships at sea with the fleet of Hiram. Once every three years the merchant ships came bringing gold, silver, ivory, apes, and monkeys."King Hiram was king of Phoenicia, the Phoenicians were capable of going to the Americas. These ships were away for three years, we can guess they were not out on a day trip down the coast! http://homepages.enterprise.net/sisman/flat.html

 


Chapter 62. The Fire-Festivals of Europe. Section 5. The Midsummer Fires.

. . . . .the celebration dates from a time long before the beginning of our era. The summer solstice, or Midsummer Day, is the great turning-point in the sun’s career, when, after climbing higher and higher day by day in the sky, the luminary stops and thenceforth retraces his steps down the heavenly road. Such a moment could not but be regarded with anxiety by primitive man so soon as he began to observe and ponder the courses of the great lights across the celestial vault; and having still to learn his own powerlessness in face of the vast cyclic changes of nature, he may have fancied that he could help the sun in his seeming decline—could prop his failing steps and rekindle the sinking flame of the red lamp in his feeble hand. In some such thoughts as these the midsummer festivals of our European peasantry may perhaps have taken their rise. Whatever their origin, they have prevailed all over this quarter of the globe, from Ireland on the west to Russia on the east, and from Norway and Sweden on the north to Spain and Greece on the south. According to a mediæval writer, the three great features of the midsummer celebration were the bonfires, the procession with torches round the fields, and the custom of rolling a wheel.  . . .     Down at least to the middle of the nineteenth century the midsummer fires used to blaze all over Upper Bavaria. They were kindled especially on the mountains, but also far and wide in the lowlands, and we are told that in the darkness and stillness of night the moving groups, lit up by the flickering glow of the flames, presented an impressive spectacle. Cattle were driven through the fire to cure the sick animals and to guard such as were sound against plague and harm of every kind throughout the year. Many a householder on that day put out the fire on the domestic hearth and rekindled it by means of a brand taken from the midsummer bonfire  http://www.sacred-texts.com/pag/frazer/gb06205.htm

 

This fact of itself seems to prove that among the Mohammedan peoples of Northern Africa, as among the Christian peoples of Europe, the midsummer festival is quite independent of the religion which the people publicly profess, and is a relic of a far older paganism.  http://www.sacred-texts.com/pag/frazer/gb06205.htm

 

the dappled (cows) of Indra yielding wishes'; therefore. . . .He buys with a cow which has no horns, small ears, is not one-eyed or lame, and has not seven hooves; verily he buys it with all. If he were to buy it with a white cow, the sacrificer would become leprous. If he were to buy with a black one, it would be a funeral cow, and the sacrificer would be likely to die. If with one of both colours, it would be one sacred to Vrtrahan, and he would either overcome his foe or his foe him. He buys with a ruddy, yellow-eyed one. This is the form of Soma; verily he buys it with its own deity. http://www.sacred-texts.com/hin/yv/yv06.htm

 

Our Druid thief
Two thousand years hath milked and shorn this land;
Now comes the thief outlandish that with him
Would share milk-pail and fleece! http://www.gutenberg.net/etext04/lgsp10.txt Legends of St Patrick

Of all the hunting dogs he had seen in this world, he had never seen dogs the same colour as those. The colouring they had was a dazzling bright white and with red ears[5]. As bright was the dazzling  whiteness as the brightness of the red. http://www.webmesh.co.uk/pwyll.html

 

The Megalithic Passage Tomb at Newgrange was built about 3200 BC.  Megalithic mounds such as Newgrange entered Irish mythology as sídhe or fairy mounds. Newgrange was said to be the home of Oenghus, the god of love. The Passage Tomb at Newgrange was re-discovered in 1699 . . . . . http://www.knowth.com/newgrange.htm

http://www.leetiller.com  Great artist

It is no coincidence that the "Megalithic Period" ended when the entire world had been explored and had become fully known. This took them about four thousand years to accomplish. Unfortunately, the geographic knowledge of antiquity was later lost through natural disasters, cultural conflicts, and victories of ignorance and faith over learning, such as the library burnings in Troy and Alexandria, and was not to be rediscovered for thousands of years. . . .. 

. . . .This book challenges the accepted paradigm that diffusion of culture across oceans before Columbus was not possible. Not a single hand-worked mineshaft, corbelled solar-oriented building, hilltop fortress, pyramid, temple mound, coin, or any of the other of thousands of constructions, artifacts or inscriptions in the Americas is accepted as credible evidence of pre-Columbian contact with Europe, with the exception of the Viking camp unearthed in Newfoundland. Because of the professional insistence that the sun temples and civilizations of the Americas arose in isolation, we have drafted this publication for the public.

http://www.geocities.com/howthesungod/webs11-INTRODUCTION.htm

 

bulletawaking, incarnation and breathing in

 

Bo Find   - Ireland. ‘White Cow’. She came from the western sea to Ireland and gave birth to cattle for the people, then she disappeared. White cows are conspicuous in IE mythology, best known as Io in Greece and still sacred today in India.

Boann, Boinn, Boand, Boannan

‘'White' Cow Goddess’. Goddess of the R. Boyne. The eponymous goddess of the Gaulish Boii tribes of Italy, Gaul, and Bohemia, which was name after a faction of Boii that once lived there.  In her main story, Boann ignored a geis (taboo) to stay away from Connla's well, the well of knowledge, on Sidhe in Co. Kildare. Only Nechtan and his cupbearers could do so. When Boann approached, the waters gushed forth and chased her until she was drowned in its waters. The river that was thus formed came to be called the Boyne her.
http://www2.enigmasoftwaregroup.com/TMP.html

 Llyn Barfog is the scene of the famous elfin cow's descent upon earth, from among the droves of the Gwragedd Annwn. This is the legend of the origin of the Welsh black cattle, as related to me in Carmarthenshire: In times of old there was a band of elfin ladies who used to haunt the neighbourhood of Llyn Barfog, a lake among the hills just back of Aberdovey.  In times of old there was a band of elfin ladies who used to haunt the neighbourhood of Llyn Barfog, a lake among the hills just back of Aberdovey. It was their habit to make their appearance at dusk clad all in green, accompanied by their milk-white hounds. Besides their hounds, the green ladies of Llyn Barfog were peculiar in the possession of droves of beautiful milk-white kine, called Gwartheg y Llyn, or kine of the lake. One day an old farmer, who lived near Dyssyrnant, had the good luck to catch one of these mystic cows, which had fallen in love with the cattle of his herd. From that day the farmer's fortune was made. Such calves, such milk, such butter and cheese, as came from the milk-white cow never had been seen in Wales before, nor ever will be seen again. The fame of the Fuwch Gyfeiliorn (which was what they called the cow) spread through the country round. 

The farmer, who had been poor, became rich ; the owner of vast herds, like the patriarchs of old. But one day he took it into his silly noddle that the elfin cow was getting old, and that he had better fatten her for the market. His nefarious purpose thrived amazingly. Never, since beef steaks were invented, was seen such a fat cow as this cow grew to be. Killing day came, and the neighbours arrived from all about to witness the taking-off of this monstrously fat beast. The farmer had already counted up the gains from the sale of her, and the butcher had bared his red right arm. The cow was tethered, regardless of her mournful lowing and her pleading eyes ; the butcher raised his bludgeon and struck fair and hard between the eyes; when lo ! a shriek resounded through the air, awakening the echoes of the hills, as the butcher's bludgeon went through the goblin head of the elfin cow, and knocked over nine adjoining men, while the butcher himself went frantically whirling around trying to catch hold of something permanent. Then the astonished assemblage beheld a green lady standing on a crag high up over the lake, and crying with a loud voice:

Dere di felen Emion,
Cyrn Cyfeiliorn-braith y Llyn,
A'r foci Dodin,
Codwch, dewch adre.

Come yellow Anvil, stray horns,
Speckled one of the lake,
And of the hornless Dodlin,
Arise, come home.

Whereupon not only did the elfin cow arise and go home, but all her progeny to the third and fourth generations went home with her, disappearing in the air over the hill tops and returning nevermore. Only one cow remained of all the farmer's herds, and she had turned from milky white to raven black. Whereupon the farmer in despair drowned himself in the lake of the green ladies, and the black cow became the progenitor of the existing race of Welsh black cattle.

This legend appears, in a slightly different form, in the 'Iola MSS.,' as translated by Taliesin Williams, of Merthyr : [Llandovery, published for the Welsh MSS. Society, 1848.] 'The milk-white milch cow gave enough of milk to every one who desired it; and however frequently milked, or by whatever number of persons, she was never found deficient. All persons who drank of her milk were healed of every illness ; from fools they became wise ; and from being wicked, became happy. This cow went round the world; and wherever she appeared, she filled with milk all the vessels that could be found, leaving calves behind her for all the wise and happy. It was from her that all the milch cows in the world were obtained. After traversing through the island of Britain, for the benefit and blessing of country and kindred, she reached the Vale of Towy; where, tempted by her fine appearance and superior condition, the natives sought to kill and eat her; but just as they were proceeding to effect their purpose, she vanished from between their hands, and was never seen again. A house still remains in the locality, called Y Fuwch Laethwen Lefrith (The Milk-white Milch Cow.)'

http://www.blackmask.com/books28c/britgob.htm

Their names were Cadogan, Gruffydd and Emion, and the farmer's name was Rhiwallon. Rhiwallon and his sons, named as above, were physicians to Rhys Gryg, Lord of Dynevor, and son of the last native prince of Wales. They lived about 1230, and dying, left behind them a compendium of their medical practice. 'A copy of their works is in the Welsh School Library in Gray's Inn Lane.' ['Cambro Briton,' ii., 315]

There are a lot of similarities to be seen in the fairy lore of Scotland and Ireland, probably caused by the migration of people back and forth between the two countries. Most people know at least something about the last wave of Gaelic newcomers into Scotland from Ireland in the fifth century (see the section on Dalriada), but for many centuries before this the Irish were intermarrying with the Cruithne (Picts) of Scotland. Thus there has been a long interchange between the two countries which has obviously led to a mingling of folklore and beliefs  http://www.ravenquest.net/FaeryLadies.html

Druid Brehon law however prevailed in Ireland until the Cromwellian invasions. These forces irrevocably changed the face of Celtic culture forever.

Supernatural dogs are usually completely black or white with red ears, this is the only example of a green dog although green is the colour of the fairies.

The Elf-Bull was a lucky visitor to any herd, and so were the Gwartheg Y Llyn of Wales

A manuscript preserved in the Monastery of St Gall and dating from the eight or ninth century, has preserved magical formulae for the preservation of butter and the healing of certain diseases in the name of the Irish god Diancecht. These and others bear a close resemblance to Babylonian and Etruscan spells,  http://www.isle-of-skye.org.uk/celtic-encyclopaedia/celt_d3b.htm

 

The Dun Cow of Kirkham, Lancashire, wandered freely over the moors and allowed herself to be milked by anyone who came. However many milked her, their pails were always filled, until a malicious witch milked the cow all day into a sieve, and the animal, exhausted by the efforts, died. The Gwartheg Y Llyn, the fairy cattle of Wales, were all white, and the bulls would sometimes visit and breed with mortal herds, siring very strong and docile calves, and bringing great prosperity to their owners. The Crodh Mara of the Highlands were usually dun in color and 'hummel', or hornless.  http://members.aol.com/maddy28/zmyth/zoo.htm
 

http://www.old-maps.co.uk/

"For example, the 5th century Synod of St. Patrick ruled that 'A Christian who believes that there is a vampire in the world, that is to say, a witch, is to be anathematized; whoever lays that reputation upon a living being shall not be received into the Church until he revokes with his own voice the crime that he has committed.' A capitulary from Saxony (775-790 CE) blamed these stereotypes on pagan belief systems: 'If anyone, deceived by the Devil, believes after the manner of the Pagans that any man or woman is a witch and eats men, and if on this account he burns [the alleged witch]... he shall be punished by capital sentence." 1 http://www.religioustolerance.org/wic_burn2.htm

Halloween is a secular holiday, it evolved from several pagan holidays.  Its earliest roots are found in the Druidic holiday of death which took place each year on October 31 and was held in honour of Samhain, Lord of the Dead.  . . .Bonfires played a large part in the festivities. Villagers cast the bones of the slaughtered cattle upon the flames. (the word bonfire is thought to
derive from these "bone fires.")  http://www.informationheadquarters.com/List_of_phobias/Halloween.shtml

 

"To the left and right of me
  Above and below me
  I awaken the spirit of nature within me!" http://www.ravenquest.net/WyldeWoods/Sila_na_Giege.html

 

500 BCE - 001 CE
    Celtic culture established in Britain.  The foundation of Druidic   wisdom colleges in Gaul and the British Isles.  Odin recognized as  major god in the Northern Mysteries replacing the Mother Goddess   and is credited with inventing the runes.  Buddha, Lao Tze,
    Confucius, Pythagoras, Plato and Zoroaster preach their new  religions and philosophies.  Maya culture in South America.
    Establishment of Eleusinian mystery cults.  Rise of the Essene  sect in Palestine and Judea.  Birth of Jesus of Nazareth.
http://www.textfiles.com/conspiracy/chron.txt

Caesar also claims that the druids of Gaul often received their training in Britain, and gave much honor to the druids there. . . . . . . .Because the Celts believed in the immortality of the soul, whatever the druids said was of utmost importance . . ... http://www.echoedvoices.org/Dec2001/DecCelticGods.html

Bacrach, a Leinster Druid, told Conchobar, King of Ulster, something which is thus narrated:--"There was a great convulsion. 'What is this?' said Conchobar to his Druid. 'What great evil is it that is perpetrated this day? 'It is true indeed,' said the Druid, 'Christ, the Son of God is crucified this day by the Jews. It was in the same night He was born that you were born; that is, in the 8th of the Calends of January, though the year was not the same. It was then that Conchobar believed; and he was one of the two men that believed in God in Erinn before the coming of the faith." http://www.sacred-texts.com/pag/idr/idr05.htm

Name: Flidais / Fliethas

 

Cow - Bó

In the tribal culture of early Ireland, cows were the measure of a person's wealth and prosperity. As such they were honoured as being closely associated with the Land, and being a source of milk, meat and leather. The Goddess Bóinn is most associated with the Cow. The river Boyne, which runs through the Boyne Valley, upon which the great Newgrange rests, is named after her. Cow is patient, understanding and stubborn. She will give measured advice, and can ground you easily. A white cow was often considered to be a "fairy" cow, and Irish people would guard them suspiciously, suspecting the Sidhe would try to steal it away from them. On Bealtaine (May 1st) cattle were driven between two bonfires as a way to purify and envigorate them, and it was considered very bad luck to give away any milk on that day (though spilling some for the Sidhe as an offering was considered wise).

The Milesians were more precisely the sons of Míl Espáine (Miled). Míl's ancestors had originally come from Scythia, but Míl had brought them out of Scythia and later Egypt, before they settled in Spain, which was known as the Land of the Dead. On one clear day, Íth, uncle of Míl, could see the enchanting isle of Erin (Ireland) from Spain, and decided to travel and explore this beautiful, new land. Íth arrived peacefully in Ireland with his followers. http://www.timelessmyths.com/celtic/invasions.html#MilesianComing

The Firbolg warrior Fer Díad, was the companion of Cú Chulainn. He was one of Medb's champions who fought against Cú Chulainn in single combat. Fer Díad was killed after three-day fighting. http://www.timelessmyths.com/celtic/invasions.html#Settlements

Cian was an owner of a magic cow that had endless supply of milk. Though disguise and deception, Balor lured away Sawan, who was guarding the cow, during his brother's absence. Balor then stole Cian's cow. Cian sought vengeance upon Balor . .  http://www.timelessmyths.com/celtic/invasions.html

there are spiral carving upon stones that are similar design to that we normally associate with Celtic work. But these meglithic carvings are actually pre-Celtic, during the Neolithic period. These spiral carvings are often associated with the belief that it helps the passage of the soul to the Underworld. Yet, these megalithic carvings of spirals are not confined to British Isles and France. What can be found in Newgrange in Irleand or Garvrinis in France, can also be found in Spain, Sicily and Malta.  http://www.timelessmyths.com/celtic/druids.html#Background

Through the mid-1800s, these range-rugged, big horned cattle multiplied without the help of man. Traits were genetically fixed, and as a result of survival of the fittest, resulted in ecologically adapted bovine families with extremely good heath, fertility, teeth, disease resistance, and soundness of body and limb

*******************************

Clive believed the civilization of Ireland was not due to the Celt, but to the darker race before them. In Druidism he saw little of a Celtic character, "and that all of what was noble and good contained in the institution was in some way derived from Southern and Euskarian sources." May not the same be said of Wales? There, the true Welsh--those of the south and south-east--are certainly not the light Celt, but the dark Iberian, like to the darker Bretons and northern Spaniards.

For an illustration of Irish Druidism, reference may be made to the translation, by Hancock and O'Mahoney, Of the Senchus Mor. Some of the ideas developed in that Christian work were supposed traditional notions of earlier and Druidical times.Thus, we learn that there were eight Winds: the colours of which were white and purple, pale grey and green, yellow and red, black and grey, speckled and dark, the dark brown and the pale. From the east blows the purple Wind; from the south, the white; from the north, the black; from the west, the pale; the red and the yellow are between the white wind and the purple, &c. The thickness of the earth is measured by the space from the earth to the firmament. The seven divisions from the firmament to the earth are Saturn, Jupiter, Mercury, Mars, Sol, Luna, Venus, From the moon to the sun is 244 miles; but, from the firmament to the earth, 3024 miles. As the shell is about the egg, so is the firmament around the earth. The firmament is a mighty sheet of crystal. The twelve constellations represent the year, as the sun runs through one each month. http://www.sacred-texts.com/pag/idr/idr05.htm

 

The mystical, but accomplished, Massey tell us, "An Irish name for Druidism is Maithis, and that includes the Egyptian dual Thoth called Mati, which, applied to time, is the Terin or two Times at the base of all reckoning"--"likely that the Druidic name is a modified form of Tru-Hut."--"In Egypt Terut signifies the two times and before,. so the Druidic science included the knowledge of the times beforehand, the coming times.". . . . .   The authoress of Mazzaroth says, "The Assyrians, Babylonians, Egyptians, Chinese, and the natives of India were acquainted with the seven days division of time, as were the Druids." The sun, moon, and five planets were the guardians of the days. .. . .
Train says, "So highly were the Manx Druids distinguished for their knowledge of astronomy, astrology, and natural philosophy, that the Kings of Scotland sent their sons to be educated there." He thought that until 1417, "in imitation of the practice of the Druids, the laws of the Island were locked up in the breasts of the Deemsters." http://www.sacred-texts.com/pag/idr/idr09.htm

 

The more mystical Ancient Order of Druids also continued through the 19th century and into the 20th, claiming among its many members Winston Churchill (1874-1965), who was initiated into the Albion Lodge at Oxford.
http://witcombe.sbc.edu/earthmysteries/EMStonehengeC.html

There is no evidence from the sixth century to suggest that Saxon settlement had expanded further north than the
 southern one-quarter of the island.  http://www.vortigernstudies.org.uk/artgue/guestsheila2.htm

WHO WERE THE PICTS? http://www.geocities.com/pictofile/whopict.html

The Hallstatt culture and its successor, that of La Tène, together represent the iron-using prehistoric peoples of much of Europe. These are the
 Keltoi, the Galli and Galatae of classical writers. http://www.celticcorner.com/origins.html

It is said that Llewelyn Olaf ap Gruffudd, The Last True Prince of Wales, was a Knights Templar.   He was also the greatest unifying force of Wales during the middle ages. Prince Llewelyn was patron to Hywel Voel who was a Druid and Bard. Hywel Voel wrote of Prince Llewelyn's involvement with the Knights Templar and the Ordre de Seon.   http://www.tylwythteg.com/templar.html

 


The figures on the (Pictish) stones usually are dressed in long cloaks, with long hair either tied back, or worn coiled. They have big noses,
with what appears to be goatee beards. There are occasional examples of what seem to be bald folk, but none of them seem to be
hatted nor helmeted.. . . . . . . .
The most striking exception is the collection of bull-carvings from Burghead. These carvings just ooze the muscular power of the cattle.
 Was there a bull-cult at Burghead? I remember reading once that there were still white cattle roaming the Caledonian Forest well into
historic times. This requires more research.  http://www.geocities.com/pictofile/whopict.html

After the Roman invasion of Britain and the later massacre of the druids in Anglesey that, too, seemed a dying culture. But the Romans never
completely defeated Scotland or Ireland, nor the language of the Britons - and the Celtic legacy is still strong today.
The Celtic languages today are split into two camps: P-Celtic is the old Briton, similar to Welsh, also Cornish and Breton. Q-Celtic is Scots
 Gaelic, Manx and Irish Gaelic. These countries: Scotland, Ireland and Wales, together with the regions of Cornwall, the Isle of Man and Brittany
are regarded as the Celtic heartland, Not all Celtic races would have druids: there is no record of a druid with the warrior leader Brennus, for example, nor any associated with the Belgae. It was only in the British Isles and France that druidism evolved, other Celtic areas may have been too busy warring with their enemies to have this caste system in place.   ........
Indeed, intriguingly, we are told that about 970, Kenneth II, King of Scots [Alba], enraged by the independence of Strathclyde, launched a punitive assault on the Britons which failed because 'his army came to grief when it was caught on boggy ground.'". Begg also notes the view of O.G.S. Crawford that the Fords of Frew was a gateway between Strathclyde and Alba, quoting Crawford thus: "the passage of the Fords of Frew was primarily a route leading form Dumbarton, the old British stronghold, into northern Scotland by Strathallan and Strathmore".
When in 1018, King Malcolm II of Alba met Uchtred, Earl of Northumbria, in the Battle of Carham, the Scots troops had already proved themselves by defeating a Danish invasion at Mortlach in 1010. Aided by King Eoghain the Bald of Strathclyde who died in the battle, the Scots were victorious. News of this defeat reached King Canute who summoned the Northumbrian Earl to his court and had him assassinated. Uchtred was succeeded in the earldom by his brother Eadulf who promptly ceded to King Malcolm II the lands of Lothian in return for peace. By this time the lands would have already been in Malcolm's possession.
The heir of Eoghain the Bald to the throne of Strathclyde was Malcolm's own grandson, Duncan. He was to be the last King of Strathclyde, for on the death of King Malcolm II of Alba in 1034, he also succeeded to that throne, thus joining the two kingdoms as one; Scotland. http://www.templum.freeserve.co.uk/history/celts/celtic.htm

http://www.welshdragon.net/resources/Historical/wales_timeline.shtml

with the discovery that the boundary between the two parishes of Ashton Keynes and Somerford Keynes may date back at least 3,000 years to the late Bronze Age.  http://www.britarch.ac.uk/ba/ba49/ba49news.html
 

One thing should therefore be made absolutely clear about Hadrian's Wall- it did NOT act as a boundary between England and Scotland. The English and the Scots, did not settle in Britain until three centuries after Hadrian's Wall was built. In Hadrian's time the ancient race called the Scots inhabited Hibernia (now called Ireland), while the English, or more accurately the Anglo-Saxons, were a Germanic race who inhabited the central mainland of northern Europe.

It is an even greater mistake to think that Hadrian's Wall forms a boundary between England and Scotland today, for the simple reason that most of Northumberland, England's northernmost and very Anglo-Saxon county, actually lies to the north of the Wall.

By 367 A.D the number of Roman troops on Hadrian's Wall had reached an all time low and pre-empted the so called `Barbarian Conspiracy' in which the Picts overran Hadrian's Wall in conjunction with the Scots (from Ireland) who invaded western Britain and the Saxons (from Germany), who invaded the south and east.

 http://www.thenortheast.fsnet.co.uk/HadriansWall.htm

[A shallow part of Lake Neuchatel (La Tene) in Switzerland is found to be full of ancient Celtic artefacts dating from the 6th century BC.Also around this time the Roman
 poet Lucan visits Gaul and writes his poem "Pharsalia" in which he slanders the druids.. . . . . . . . .
Strabo (quoting the lost chronicles of Posidonius) and Livy write about the Celts. Meanwhile in Ireland (according to the Annals of Tigernach) Conor Mac Nessa is King
 of Ulster. Legends told centuries later by bards and written down centuries later still by monks will describe his champion CUCHULAINN - the Hound of Ulster. http://www.ironage.demon.co.uk/brigantia/celts.htm


Anglesey was known as Mam Cymru ('Mother of Wales') during the middle ages because its fertile fields formed the breadbasket for the north
of Wales.  http://www.anglesey-history.co.uk/

The Greek geographer Strabo, writing in the later first century BC and early first century AD, comments [6] on a holy island near the mouth of the Loire, inhabited
by priestesses; there are many references to sacred islands in the western ocean contained in the early Irish mythic texts, where they are particularly linked with the
Otherworld [7]. Of course, several early Celtic Christian saints are associated with islands: the Welsh female saint Dwynwen, who allegedly died in AD 465, is an
example [8]. She was a virgin-hermit who built a church on the tiny Llanddwyn Island, off the Anglesey coast.
     The site of Llyn Cerrig Bach is of especial interest in its possible association with the Druids. Tacitus [9] chronicles the infamous confrontation between the Roman
general Suetonius Paulinus and the Druids of Anglesey in the mid first century AD. Tacitus presents a graphic description of the druidic grove, grisly with the remains
of human sacrifices, and the shores of the island guarded by black-clad women who screamed curses at the Romans about to destroy their sanctuary. It is difficult not
to speculate as to whether Llyn Cerrig Bach might have been associated with this druidic shrine. A major offering of precious metalwork would be completely
comprehensible as a response to the crisis of Roman desecration. http://www.bath.ac.uk/lispring/sourcearchive/ns1/ns1mg1.htm

This gave Claudius the idea to finish the work begun by Caesar in 55B.C. and expand the Roman Empire to include the British Isles. After a shaky start when 40,000 superstitious troops refused to disembark from the invasion boats due to England's mysterious reputation, the army under the command of future Emperor Vespasian, split into 3 legions and commenced their attack. Celtic tribal leaders friendly to the Empire (usually those that had enjoyed strong trading links with the continent) were allowed to rule their lands as client kingdoms and so it was that King Prasutagus of the Iceni and his Queen Boudicca lived for some time in relatively peaceful co-existance with the Romans.  . . .The Roman troops, busy in the final battle with the Druids on Anglesey Island, were taken by surprise and before they could respond Colchester, London and Saint Albans had been destroyed by Boudicca's army.http://www.brandon-heritage.co.uk/timeline.html

There is one point of great debate and historical interest, however. By the time of Julius Caesar, it would appear that the power base of druid religion and culture derived from Britain. In other words, the druid religion may have spread outward from Britain to Europe rather than vice versa. Perhaps, as the Celts migrated into the British Isles, encountering the indigenous culture and its great stone circles, they developed a unique religion, druidism, which then migrated back to France and Germany. The implications are stunning and call on us to do our own research and come to our own conclusions.  http://www.heartoscotland.com/Categories/History2.htm

(at Bosworth Field in 1485, the Red Dragon of Cadwaladr  (Welsh symbol) was carried by Henry Tudor in his defeat of Richard III.) (it is to the Norman-Welsh writers, such as Geoffrey of Monmouth and Gerald of Wales that the glories of Welsh literature became known to the world.)(now in full control of the whole of native Wales, Owain took as his title "the Prince of Wales" (Princeps Wallensium)1137-1170: The Reign of Owain Gwynedd. )
784: The Building of Offa's Dyke by the King of Mercia.
This may have been the single most important event in the survival of the Welsh nation. Whatever its initial intention, the dyke became a permanent boundary between the Welsh and the English people. Thus the notion of Wales as a separate geographical area from the rest of Britain came to be established, though many Welsh people continued to reside east of the 240 kilometer-long bank and ditch. Even today, at towns such as Owestry, there is a large Welsh presence on the "English" side of the Dyke. English settlements have taken place on the western side since the castle-building programs of Edward I, beginning with Flint in 1284. http://www.welshdragon.net/


Saxon landlords are deprived of their land, which William then gives to Norman noblemen;  ® Of all the farmland in England he gave half to the Norman Nobles,
 quarter to the Church, and kept one-fifth for himself  Bulletin Board/Lecture/Druids/Anglosaxons etc..

During the zenith of the Roman Empire the Celts in Gaul and other parts of mainland Europe were eventually Romanized though the tribes in northern Britain and Ireland kept most of their original culture, during the Middle Ages all Celts were Christianized but many aspects of their original religion remained and were mixed with the new Christian religion, a good example are the Celtic legends about the quest for the magic cauldron that were changed into the quest for the holy grail (the cup from which Jesus Christ had drank during the last supper).
The legend of the grail is mainly about Josef of Arimathea who found the grail and was kept alive by it during his captivity in Palestine, he later took it with him to Britain where it disappeared because of the sinfullness of the people, king Arthur and his knights then tried to retrieve it but did not succeed, this story was especially popular during the Middle Ages.
The grail legends are connected to king Arthur who was not only a legendary figure but also a historical figure who lived in the period of the Anglo-Saxon invasions, according to the legends he has been killed by his nephew Mordred and is now in Avalon where he awaits his reïncarnation as the saviour of the Celtic people who will defeat the Anglo-Saxons.  http://www.geocities.com/reginheim/celts.html

(Ynys Mon- the Holy Island, the place where Caesar burnt the Druids in the 1st century AD), where archaeologists are excavating the remains of one of the principal palaces of Llywelyn Fawr. http://www.mail-archive.com/marxism@lists.panix.com/msg37610.html

From the first mystifying allusion to the Druids in Alexander Barclay's Shyp of folys of the worlde (1509) and their more sober appearance as learned priests in Hector Boece's Scotorum Historiae a prima gentis origine (translated in 1536), to the cosmology of William Blake's Prophetic Books, Milton and Jerusalem, Owen discusses the 'famous and mysterious Druidae' as they appeared in the creations and conjectures of English literature from the 16th to the 19th centuries. (1962) The Famous Druids - A Survey of Three Centuries of English Literature, by AL Owen      

They forgot the meaning of Welsh oral history, which has conveyed essential national truths across generations and centuries. http://www.mail-archive.com/marxism@lists.panix.com/msg37610.html

which is to be expected if mankind originated from Babel (Gen. 10,11).   Also the similarity of western (Druid), eastern, oriental and south American religious beliefs and practices seems to suggest a recent migration of mankind, agreeing with the Biblical account of nations.  http://homepages.enterprise.net/sisman/europe.html

The Ark is depicted as being transported on a wheeled vehicle. Legend recounts that the Ark of the Covenant had been secreted deep beneath the Temple in Jerusalem centuries before the fall of the city to the Romans. It had been hidden there to protect it from yet another invading army who had laid the city to waste. Hugh de Payen had been chosen to lead the expedition mounted to locate the Ark and bring it back to Europe. Persistent legends recount that the Ark was then hidden for a considerable time deep beneath the crypt of Chartres Cathedral. The same legends also claim that the Templars found many other sacred artefacts from the old Jewish temple in the course of their investigations and that a considerable quantity of documentation . . . http://www.tylwythteg.com/templar.html

 

Comets and disaster in the Bronze Age  http://www.britarch.ac.uk/ba/ba30/Ba30feat.html
Cosmic impact is gaining ground as an explanation of the collapse of civilisations, writes Benny Peiser

New research, however, throws that consensus into doubt. Taking the excavated evidence as a whole, it now seems that Roman culture was disintegrating in Britain from the early 200s and had almost completely gone by the end of the 4th century.

This gradual but inexorable collapse affected towns, villas and villages. Nothing was exempt. The imperial project, the bringing of civilised life
to barbarian lands, started with enthusiasm but ended - and ended early - amid piles of refuse and squalor, with abandoned farms and villages,
 country houses turned into barns and workshops, and towns heavily fortified by an embattled class of state officials desperate to cling on to
power.                 http://www.britarch.ac.uk/ba/ba55/ba55feat.html

At some time around 2300BC, give or take a century or two, a large number of the major civilisations of the world collapsed. The Akkadian Empire in Mesopotamia, the Old Kingdom in Egypt, the Early Bronze Age societies in Israel, Anatolia and Greece, as well as the Indus Valley civilisation in India, the Hilmand civilisation in Afghanistan and the Hongshan Culture in China - the first urban civilisations in the world - all fell into ruin at more or less the same time. Why?

 

When Laoghaire appointed a commission of nine men to study, revise, and write down Ireland's laws (that by an oral tradition went back to the high king Ollamh Fodhla in the 8th century BC), the three Christians selected included Patrick. The commission's work took three years. The 7th-century biography of Patrick by Muirchu Moccu Machteni of Armagh claimed that Patrick converted Laoghaire, but in the same century biographer Tirechan wrote that he did not. Patrick had to contend with Druids and their powerful oral tradition of occult practices. In the Brehon laws Patrick tried to have their magical rituals prohibited. Like the Druids, Patrick might fast to urge others toward justice. Near the end of his life Patrick resigned as bishop of Armagh and was succeeded by his disciple Benignus. Patrick died on March 17, 461. http://www.san.beck.org/AB11-AugustineandRome.html#7

Also one has to realise that Britain is not one nation, but a hodge podge of different peoples who tend to remain distinct in spite of a millenium or more of intermarriage. I have therefore put in separate chapters on Ireland, Scotland and Wales, each with its own history http://www.great-britain.co.uk/history/history.htm

This covers the period from the coming of man to Britain (around 4000 BC) up to the Norman conquest in 1066. The people left no literature, but they did leave many burial chambers, monuments and artifacts. It is believed that Stone Age man migrated to Britain across the land bridge that then joined Britain to the rest of Europe. The rising water levels cut Britain off from Europe and left these peoples to develop separately and largely unmolested by any large outside tribes or armies.

Stone circles, Neolithic tombs and tools have been found all over the British Isles from the tip of Cornwall in the south to the very north of Scotland. Although stone age artifacts can be found all over Britain, the largest of their construction are found in Wiltshire in southern England.

http://www.great-britain.co.uk/history/stoneage.htm

http://www.meatnpotatoes.com/nations/uk.html

Henry III. granted the "Charta de Foresta" there was great rejoicing in some parts of England, and that the modern horn dance is the repetition of an old custom instituted to celebrate that event." Previous monarchs had afforested such vast areas that the greater part of the country had become forest, and http://www.sacred-texts.com/neu/eng/osc/osc68.htm

Wroth Money or Wroth Silver. Money paid to the lord in lieu of castle guard for military service; a tribute paid for killing accidentally some person of note; a tribute paid in acknowledgment of the tenancy of unenclosed land. Dugdale, in his History of Warwick-shire, says:-
 

“There is a certain rent due unto the lord of this Hundred (i.e. of Knightlow, the property of the Duke of Buccleuch), called wroth-money, or warth-money, or swarff-penny ... Denarii vice-comiti vel aliis castellanis persoluti ob castrorum proesidium vel excubias agendas (Sir Henry Spelman: Glossary). The rent must be paid on Martinmas Day, in the morning at Knightlow Cross, before sunrise. The party paying it must go thrice about the cross and say, `The wrath-money,' and then lay it [varying from 1d. to 2s. 3d.] in a hole in the said cross before good witnesses, or forfeit a white bull with red nose and ears. The amount thus collected reached in 1892 to about 9s., and all who complied with the custom were entertained at a substantial breakfast at the Duke's expense, and were toasted in a glass of rum and milk.” http://www.bootlegbooks.com/Reference/PhraseAndFable/data/1315.html

Those who do not cough-up (1893 was the last time someone didn't) either face either a fine, or offers a white bull with red nose and ears (very, er, pagan). After the ceremony invited guests go to a local pub for a big breakfast with milk (and rum!).
http://www.themodernantiquarian.com/user/2606

ONE thousand years ago on November 11 as the morning sun broke, a group of people stood huddled around an old hollow stone on Knightlow Hill, near Ryton on Dunsmore.  http://iccoventry.icnetwork.co.uk/0850cityhistory/0100to1250/page.cfm?objectid=11005531&method=full&siteid=50003

One such cow

nourished St Brigid as an infant, the legendary Abbess of Kildare, who seems to

have inherited pre-Christian traditions of the goddess Brigit. The saint was

closely associated with cattle and milk. Her mother worked as a dairymaid, and

her daughter was said to be born as she stepped across the threshold on her way

back from the dairy, carrying a vessel of milk. The baby could not thrive on

ordinary cow’s milk, so her foster-father, skilled in magical lore, procured an

Otherworld cow, a white animal with red ears, for her. Brigid may be seen

pictured in churches with her cow, said to accompany her on her visits to farms

on the eve of her festival, when a sheaf of hay might be left out for it. White

cattle with red ears were also possessed by that impressive figure the Hag of

Beware, thought to have once been a powerful local divinity.

Cattle of this type certainly existed in England from Roman times, and one herd

of such beasts, kept isolated for centuries, still survives at Chillingham in

Northumberland. Whitehead, who made a special study of them, is disposed to

accept the theory that they are descended from white cattle brought in by the

Romans for processions and sacrificial ceremonies, since the native British

cattle were mostly black; this might account for their association with the

supernatural world. In Wales supernatural cattle are said to come from a fairy

realm beneath the water of certain lakes. The best known tale is that of the

fairy bride who makes a marriage with a farmer, but returns to the lake when

certain conditions are broken - often unwittingly - by her husband. She brings

her herd of wonderful cattle out of the lake with her, and calls them back into

the water when she leaves for good. The lady of Llyn y Fan Fach in Dyfed is said

to have left descendants who were famous physicians. The tale was not recorded

in print until 1861, but it was known to a number of informants, and included a

calling song like those from Norway and Sweden, when the mistress of the

supernatural cattle summoned each in turn by name.

Cattle of this type certainly existed in England from Roman times, and one herd

of such beasts, kept isolated for centuries, still survives at Chillingham in

Northumberland. Whitehead, who made a special study of them, is disposed to

accept the theory that they are descended from white cattle brought in by the

Romans for processions and sacrificial ceremonies, since the native British

cattle were mostly black; this might account for their association with the

supernatural world. In Wales supernatural cattle are said to come from a fairy

realm beneath the water of certain lakes.

 

http://www.stavacademy.co.uk/mimir/cows.htm   EXCELLENT ESSAY

People traveled freely from Greece and Persia to the
coastlines of the Baltic and North Seas, from Scandinavia
to southern Italy. This they did because there was
no concept of private property in the entire world at that time.
They followed their teachers in small groups,discussing religion
and philosophy, as they wandered north and south, living upon the fruitful bounty of the forests.

All of Europe began to resemble what the world will be like
when people obey the very first commandment of God to his children:
"Be fruitful, multiply and replenish the earth
and make the whole world a Garden of Eden."
Certain people then decided to stay in one place and care for
the groves they loved in that particular area.
And the priestly leaders of these tribes became known as
"Priests of the Groves," or "Druids".
http://members.tripod.com/~Diogenes_MacLugh/ages.html

 It happened in Sweden that an old bull, which was destined for
sacrifice, was fed so high that he became dangerous to people;
and when they were going to lay hold of him he escaped into the
woods, became furious, and was long in the forest committing
http://www.sacred-texts.com/neu/heim/02ynglga.htm

Gisburne Park was built by the Lister family in the 18th century. Wild horneless white cattle grazed in the grounds of the park. In the 19th century the cattle became tame and decreased in numbers to around seven or eight animals, these were kept on the estate and became more and more "in bred". Eventually only bulls were born and the Gisburne "White Bulls" died out by 1859. http://www.gisburn.org.uk/gisburnvillage/gisparkfamiliyhist.htm

Yule / Winter Solstice  http://irelandsown.net/yuletide.html

TALIESIN
{tal-i-ess-in} (Welsh) "Radiant Brow", Prince of Song; Chief of the Bards of the West; a poet. Patron of Druids, Bards, and minstrels; a shape-shifter. Writing, poetry; wisdom; wizards; Bards; music; knowledge; magic.

A semi-mythical figure whose life has become deeply intertwined with the Divinities of the Celts. He apparently lived in the 6th century CE, and was regarded as the premier bard, or poet of his or any other time. A book of his work exists, set down in the 13th century; several of the works within it are regarded as genuine. He figures in many tales, but chief among them is the story that he began as the boy Gwion, was asked by the Cauldron-Crone Cerridwen to watch the vessel in which she brewed a Knowledge potion, inadvertently tasted it himself, was pursued by her in a chase involving many shapeshifts, and was at length swallowed by Her, to be reborn nine months later as the Divine bard Taliesin.
http://www.joellessacredgrove.com/Celtic/deitiest-u-v-w.html