(M271) In the Isle of Man the practice of burning cattle alive in order to stop a murrain seems to have persisted down to a time within living memory. On this subject I will quote the evidence collected by Sir John Rhys: “A respectable farmer from Andreas told me that he was driving with his wife to the neighbouring parish of Jurby some years ago, and that on the way they beheld the carcase of a cow or an ox burning in a field, with a woman engaged in stirring the fire. On reaching the village to which they were going, they found that the burning beast belonged to a farmer whom they knew. They were further told it was no wonder that the said farmer had one of his cattle burnt, as several of them had recently died. Whether this was a case of sacrifice or not I cannot say. But let me give you another instance: a man whom I have already mentioned, saw at a farm nearer the centre of the island a live calf being burnt. The owner bears an English name, but his family has long been settled in Man. The farmer’s explanation to my informant was that the calf was burnt to secure luck for the rest of the herd, some of which were threatening to die. My informant thought there was absolutely nothing the matter with them, except that they had too little to eat. Be that as it may, the one calf was sacrificed as a burnt-offering to secure luck for the rest of the cattle. Let me here also quote Mr. Moore’s note in his _Manx Surnames_, p. 184, on the place name _Cabbal yn Oural Losht_, or the Chapel of the Burnt Sacrifice. ‘This name,’ he says, ‘records a circumstance which took place in the nineteenth century, but which, it is to be hoped, was never customary in the Isle of Man. A farmer, who had lost a number of his sheep and cattle by murrain, burned a calf as a propitiatory offering to the Deity on this spot, where a chapel was afterwards built. Hence the name.’ Particulars, I may say, of time, place, and person could be easily added to Mr. Moore’s statement, excepting, perhaps as to the deity in question; on that point I have never been informed, but Mr. Moore is probably right in the use of the capital _d_, as the sacrificer is, according to all accounts, a highly devout Christian. One more instance: an octogenarian woman, born in the parish of Bride, and now living at Kirk Andreas, saw, when she was a ‘lump of a girl’ of ten or fifteen years of age, a live sheep being burnt in a field in the parish of Andreas, on May-day, whereby she meant the first of May reckoned according to the Old Style. She asserts very decidedly that it was _son oural_, ‘as a sacrifice,’ as she put it, and ‘for an object to the public’: those were her words when she expressed herself in English. Further, she made the statement that it was a custom to burn a sheep on old May-day for a sacrifice. I was fully alive to the interest of this evidence, and cross-examined her so far as her age allows of it, and I find that she adheres to her statement with all firmness.”(756)