The presence of horses in Breton culture () is reflected in the strong historical attachment of the Bretons to this animal, and in religious and secular traditions, sometimes seen from the outside as part of local folklore. Probably revered since ancient times, the horse is the subject of rites, witchcraft, proverbs and numerous superstitions, sometimes involving other animals.
Pardons are reserved for horses. These specifically Breton ceremonies, derived from ancient fertility rites, involve the symbolism of water. St. Eloi's Day attracts pilgrims from all over France. Symbolically linked to the sea via legends such as Morvarc'h, and to death with the Ankou or the Mallet horse, the horse is also present in tales, songs, many traditional stories, and in the Brittany roll of arms. These traditions were clearly folklorized in the 20th century. Pierre-Jakez Hélias popularized the equestrian traditions of the Bigoudend region in his novel The Horse of Pride, which was adapted for the cinema.
General information The special cultural status accorded to the horse in Brittany stems from the fact that farmers have always been very attached to this animal. Until the beginning of the 20th century the horse was part of the family. Used as a means of locomotion, it was associated with all of life's events. Its presence in large numbers at popular gatherings, such as pardons, fairs or even weddings, was also an opportunity to organize cavalcades and races. It's both a work tool and a source of pride. Farm size is even measured in terms of the number of horses. According to Éphrem Houël, this pride is so great "that it is not uncommon to see, on market days, very lightly loaded carts coming to the towns, pulled by five or six strong horses". This custom is especially common in the Léon region. Paul Sébillot relates a proverb: "Bon dieu d'en haut, prends ma femme, laisse les chevaux" (Take my wife, leave the horses). For Breton people, Landivisiau is also a symbol of the horse trade. The link with the legends of Brittany is permanent. Éphrem Houël links the regions where chivalry is celebrated with the quality of horse breeding:
Today the European tourist market is leading to a "folklorization" of these equestrian traditions, particularly those of the farming world. In 1986, the filmed the video documentary Gwad Keseg (Breton for "horse's blood"), about horse-breeding in Lower Brittany. It was produced and commented by Kristen Noguès, Breiz multimedia and the audio-visual creation workshop in Saint-Cadou, Finistère. Breeders from Lower Brittany evoke their gwad keseg to talk about the passion for horses that's "in their blood".
Worship and religious traditions
In ancient times The horse was certainly worshipped by various Armorican tribes, with the cult of the warrior's steed gradually replacing that of a probable Neolithic mother goddess. The very popular Gallic goddess Epona, protector of horses, is worshipped by both Gauls and Roman cavalry units. There is no evidence of her worship in present-day Brittany. White clay statuettes discovered in the 19th century, and a bronze statuette found at Baye, suggest the veneration of an equestrian goddess among the people of Armorique, perhaps a local variant of Epona. The goddess worshipped in Ménez Hom is strongly reminiscent of Athena, the Greek goddess associated with the horse. The arrival of Christianity transformed the cult of the horse, introducing saints in particular.
Pardon for horses
Bretons know many saints associated with horses: Éloi (against illness), Gildas (fertility and protection rite at the Penvenan pardon), Hervé, Nicodème, Herbot, Cornély, Vincent. Salomon de Bretagne (857-874) is considered a patron saint of cavalrymen, a status he certainly achieved thanks to his military role in Brittany's cavalry. Saint Teilo is invoked to achieve military victory with cavalry.
The loss of a horse is often a tragedy for a farming family. Before the advent of veterinary medicine, there were few ways to prevent it. That's why the Bretons call on many of these saints during horse pardons. These pardons combine sacred and secular traditions. Pilgrims travel a short distance on the animal to be blessed. There is competition between pardons. It's a popular festival dedicated to horses, which are forbidden to work on this day. It brings the whole village together, and has an important identity function. It has ancient roots. The bathing of horses is attested to as a fertility rite in many parts of the world, notably in Celtic countries. Most horse pardons are held on June 24 or July, the day of the relics of Saint Eloi or the feast of Saint John. They correspond to important moments in the Celtic calendar. On these occasions, the horses are well fed and groomed. +Prayer to Saint Éloi, in BretonEnglish translationAotrou Sant-Alar beniget,Hoc'h assistans 'zo goulennetDa breservi diouzh peb tra Hor loened ar re wella,Da genta hor c'heseg e keneb [...]Blessed Saint-Eloy,Bring us your helpTo protect from harm our best animalsFirst our mares in foal [...] Anatole Le Braz reports that the horse is led around the shrine three times, before being forced to bow to the image of the saint. The animal's owner makes an offering: money, horseshoes or, more frequently, a handful of horsehair. In Gourin, he gives his horse's tail. After the service, the priest blesses the animal, sometimes offering a piece of blessed bread. A procession sets off towards the saint's statue, or carrying it. Water remains omnipresent during the rite itself. Ears, genitals, rump or hooves may be sprinkled in a fountain to invoke healing, protection or the birth of a foal. Bathing or jumping in a river is a fertility rite, sometimes accompanied by on-the-spot breeding. Races and cavalcades may accompany the ritual, as may the lighting of a bonfire. These races are an opportunity for young men to measure themselves, and for villages to gain in reputation: it's not uncommon for them to end in meetings and marriages. On the sidelines, discussions focus on the merits of each horse. Young children can learn to ride for the first time.
So popular was this rite that in Quistinic, the number of people who attended the pardon in July led to the construction of a new fountain in the 19th century. The pardon aux chevaux subsequently underwent a gradual process of folklorization. By the 1950s, it had become a show for tourists. In the 1960s and 1970s, tractors and other machines replaced the horses. In Saint-Éloy, the pardon on Ascension Thursday still attracts devotees from all over France. The same goes for Saint-Péver, where horses have been bathing in a pond since 1888. Salomon de Bretagne still has its own pardon at the chapel in Plouyé. Many chapels hold ex-votos from horse owners.
Magic and secular beliefs Alongside religious rites and appeals to holy healers, there is a long tradition of caring for horses through magic, secular beliefs and the use of witchcraft or bewitchment on animals, right up to the 1950s. Many of these beliefs are detailed, specifically for horses, in an anonymous work published in Vannes in 1694: , avec leurs remèdes faciles et expérimentez. It recommends purging with toad venom, supposed to induce beneficial diarrhea. To prick a worm with a hawthorn thorn would instantly kill all other worms infecting the horse. A belief persisted into the 20th century that a horse that ate a spider would "swell up all over" due to the venom and risk death. In the 19th century, white hawthorn was reputed to cure lameness. The animal was brought in before sunrise. The Bretons invoke Saint Éloi (Sant Alar) at the birth of each foal to protect themselves and attract good luck to their animals.
Superstitions and beliefs
Bretons are reputed to be superstitious. Generally speaking, the presence of a toad has a negative influence on horses, as do small animals such as shrews, field mice, weasels and hedgehogs. In the Loire-Atlantique region, there is a belief dating back to the early 20th century that one should never clean stables in May, as snakes may colonize the premises. Similarly, to work with your horse or in the stable on Sunday or Friday (especially Good Friday), or to put your bread on your back, is to risk divine punishment that will result in the death of the horses. Other beliefs are linked to their color. An animal with four markings is said to be bad for butchery. The presence of hooves with white horns is highly frowned upon, and associated with weakness.
If trampled by the horse, stray grass could lead the animal to lose its way: a case has been recorded in Spézet. Horses are also said to be sensitive to the movement of sacred objects: in Elven, a man moved a cross and the horses passing by showed signs of irritation. He put it back in its place, and the animals' behavior returned to normal. Disrespect for the dead can also fall on the horse: Anatole Le Braz cites a man who preferred to collect hay rather than attend a wake, and whose horses all died without the vet finding any explanation. It would seem to be a revenge of the dead. On the contrary, as in many other parts of the world, horseshoes are reputed to be protective, especially when placed with the points upwards. It then captures the good fortune of the sky and transfers it to the place to be protected, where it is fixed. The custom of burying an animal dead from bewitchment with its legs in the air to protect the rest of the herd from bad luck is known from the end of the 17th century. The use of scapegoats was also common.
Witchcraft and horse healing Witchcraft was clearly linked to the Devil as early as the 17th century: Father Maunoir blamed the Devil for his horse running off a bridge and falling into a river. Sorcerers who voluntarily pact with the Evil One are reputed to have powers over animals. A sorcerer could make a sick horse fall, but also weaken it by transferring the beast's forces onto himself. This sorcery is performed through the eyes. Certain creatures, such as the salamander (19th century), are reputed to kill oxen and horses with a glance. The sorcerer's magic also involves the spoken word. By praising a horse's plumpness, for example, he leaves open the threat that it won't last. Nailing, which consists in piercing the animal's heart or an effigy with nails, is mentioned as early as 1697 as a technique "that makes horses go crazy". Other techniques for returning the spell to the sender are also mentioned, such as placing (or burning) parts of the bewitched horse's corpse in the chimney. According to testimonies collected in the mid-20th century, it's possible to spot who has been a sorcerer in his or her life by observing the horses pulling the dead man's hearse on the day of his funeral: they either can't move the coffin, or start running around.