Strange Survivals. Baring-Gould Sabine
the ghost, can be demonstrated historically not to have taken place. Again, in a great number of cases, the spectre attached to a building is not that of a human being at all, but of some animal, and then tradition is completely at a loss to explain this phenomenon.
The proverb says that there is a skeleton in every man’s house, and the proverb is a statement of what at one time was a fact. Every house had its skeleton, and every house was intended to have its skeleton; and what was more, every house was designed to have not only its skeleton, but its ghost.
We are going back to heathen times, when we say that at the foundation-stone laying of every house, castle, or bridge, provision was made to give to each its presiding, haunting, protecting spirit. The idea, indeed, of providing every building with its spectre, as its spiritual guard, was not the primary idea, it grew later, out of the original one, the characteristically Pagan idea, of a sacrifice associated with the beginning of every work of importance.
When the primeval savage lived in a hut of poles over which he stretched skins, he thought little of his house, which could be carried from place to place with ease, but directly he began to build of stone, or raise earthworks as fortifications, he considered himself engaged on a serious undertaking. He was disturbing the face of Mother Earth, he was securing to himself in permanency a portion of that surface which had been given by her to all her children in common. Partly with the notion of offering a propitiatory sacrifice to the earth, and partly also with the idea of securing to himself for ever a portion of soil by some sacramental act, the old Pagan laid the foundations of his house and fortress in blood.
Every great work was initiated with sacrifice. If a man started on a journey, he first made an offering. A warlike expedition was not undertaken till an oblation had been made, and the recollection of this lingered on in an altered form of superstition, viz., that that side would win the day which was the first to shed blood, a belief alluded to in the “Lady of the Lake.” A ship could not be launched without a sacrifice, and the baptism of a vessel nowadays with a bottle of wine is a relic of the breaking of the neck of a human victim and the suffusion of the prow with blood, just as the burial of a bottle with coins at the present day under a foundation stone is the faded reminiscence of the immuring of a human victim.
Building, in early ages, was not so lightly taken in hand as at present, and the principles of architectural construction were ill understood. If the walls showed tokens of settlement, the reason supposed was that the earth had not been sufficiently propitiated, and that she refused to bear the superimposed burden.
Plutarch says that when Romulus was about to found the Eternal City, by the advice of Etruscan Augurs, he opened a deep pit, and cast into it the “first fruits of everything that is reckoned good by use, or necessary by nature,” and before it was closed by a great stone, Faustulus and Quinctilius were killed and laid under it. This place was the Comitium, and from it as a centre, Romulus described the circuit of the walls.1 The legend of Romulus slaying Remus because he leaned over the low walls is probably a confused recollection of the sacrifice of the brothers who were laid under the bounding wall. According to Pomponius Mela, the brothers Philæni were buried alive at the Carthaginian frontier. A dispute having arisen between the Carthaginians and Cyrenæans about their boundaries, it was agreed that deputies should start at a fixed time from each of the cities, and that the place of their meeting should thenceforth form the limit of demarcation. The Philæni departed from Carthage, and advanced much farther than the Cyrenæans. The latter accused them of having set out before the time agreed upon, but at length consented to accept the spot which they had reached as a boundary line, if the Philæni would submit to be buried alive there. To this the brothers consented. Here the story is astray of the truth. Really, the Philæni were buried at the confines of the Punic territory, to be the ghostly guardians of the frontier. There can be little doubt that elsewhere burials took place at boundaries, and it is possible that the whipping of boys on gang-days or Rogations may have been a mediæval and Christian mitigation of an old sacrifice. Certainly there are many legends of spectres that haunt and watch frontiers, and these legends point to some such practice. But let us return to foundations.
In the ballad of the “Cout of Keeldar,” in the minstrelsy of the Border, it is said,
“And here beside the mountain flood
A massy castle frowned,
Since first the Pictish race in blood
The haunted pile did found.”
In a note, Sir Walter Scott alludes to the tradition that the foundation stones of Pictish raths were bathed in human gore.
A curious incident occurs in the legend of St. Columba, founder of Iona, which shows how deep a hold the old custom had taken. The original idea of a sacrifice to propitiate the earth was gone, but the idea that appropriation of a site was not possible without one took its place. The Saint is said to have buried one of his monks, Oran by name, alive, under the foundations of his new abbey, because, as fast as he built, the spirits of the soil demolished by night what he raised by day. In the life of the Saint by O’Donnell (Trias Thaumat.) the horrible truth is disguised. The story is told thus: – On arriving at Hy (Iona), St. Columba said, that whoever willed to die first would ratify the right of the community to the island by taking corporal possession of it. Then, for the good of the community, Oran consented to die. That is all told, the dismal sequel, the immuring of the living monk, is passed over. More recent legend, unable to understand the burial alive of a monk, explains it in another way. Columba interred him because he denied the resurrection.
It is certain that the usage remained in practice long after Europe had become nominally Christian; how late it continued we shall be able to show presently.
Grimm, in his “German Mythology,” says: “It was often considered necessary to build living animals, even human beings, into the foundations on which any edifice was reared, as an oblation to the earth to induce her to bear the superincumbent weight it was proposed to lay on her. By this horrible practice it was supposed that the stability of the structure was assured, as well as other advantages gained.” Good weather is still thought, in parts of Germany, to be secured by building a live cock into a wall, and cattle are prevented from straying by burying a living blind dog under the threshold of a stable. The animal is, of course, a substitute for a human victim, just as the bottle and coins are the modern substitute for the live beast.
In France, among the peasantry, a new farmhouse is not entered on till a cock has been killed, and its blood sprinkled in the rooms. In Poitou, the explanation given is that if the living are to dwell in the house, the dead must have first passed through it. And in Germany, after the interment of a living being under a foundation was abandoned, it was customary till comparatively recently to place an empty coffin under the foundations of a house.
This custom was by no means confined to Pagan Europe. We find traces of it elsewhere. It is alluded to by Joshua in his curse on Jericho which he had destroyed, “Cursed be the man before the Lord, that riseth up, and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it.” (Josh. vi. 26.)
The idea of a sacrifice faded out with the spread of Christianity, and when tenure of soil and of buildings became fixed and usual, the notion of securing it by blood disappeared; but in its place rose the notion of securing a spiritual protector to a building, sacred or profane, and until quite late, the belief remained that weak foundations could be strengthened and be made to stand by burying a living being, generally human, under them. The thought of a sacrifice to the Earth goddess was quite lost, but not the conviction that by a sacrifice the cracking walls could be secured.
The vast bulk of the clergy in the early Middle Ages were imbued with the superstitions of the race and age to which they belonged. They were of the people. They were not reared in seminaries, and so cut off from the influences of ignorant and superstitious surroundings. They were a little ahead of their fellows in culture, but only a little. The mediæval priest allowed the old Pagan customs to continue unrebuked, he half believed in them himself. One curious and profane incident of the close of the fifteenth century may be quoted to show to how late a date heathenism lingered mixed up with Christian ideas. An Italian contemporary historian says, that
Sacrifices of the same kind were continued. Livy, xxii. 57: “Interim ex fatalibus libris sacrificia aliquot extraordinaria facta: inter quæ Gallus et Galla, Græcus et Græca, in Foro Boario sub terra vivi demissi sunt in locum saxo conseptum, jam ante hostiis humanis, minime Romano sacro, imbutum.”