Sometimes the owner of a house or barn calls in the devil, and forfeits his life or his soul by so doing, which falls to the devil when the building is complete.
And now, without further quotation of examples, what do they mean? They mean this—that in remote times a sacrifice of some sort was offered at the completion of a building; but not only at the completion—the foundation of a house, a castle, a bridge, a town, even of a church, was laid in blood. In heathen times a sacrifice was offered to the god under whose protection the building was placed; in Christian times, wherever much of old Paganism lingered on, the sacrifice continued, but was given another signification. It was said that no edifice would stand firmly unless the foundations were laid in blood. Some animal was placed under the corner-stone—a dog, a sow, a wolf, a black cock, a goat, sometimes the body of a malefactor who had been executed for his crimes.
Here is a ghastly story, given by Thiele in his “Danish Folk-tales.” Many years ago, when the ramparts were being raised round Copenhagen, the wall always sank, so that it was not possible to get it to stand firm. They, therefore, took a little innocent girl, placed her in a chair by a table, and gave her playthings and sweetmeats. While she thus sat enjoying herself, twelve masons built an arch over her, which, when completed, they covered with earth to the sound of drums and trumpets. By this process the walls were made solid.
When, a few years ago, the Bridge Gate of the Bremen city walls was demolished, the skeleton of a child was actually found embedded in the foundations.
Heinrich Heine says on this subject: “In the Middle Ages the opinion prevailed that when any building was to be erected something living must be killed, in the blood of which the foundation had to be laid, by which process the building would be secured from falling; and in ballads and traditions the remembrance is still preserved how children and animals were slaughtered for the purpose of strengthening large buildings with their blood.”
The story of the walls of Copenhagen comes to us only as a tradition, but the horrible truth must be told that in all probability it is no invention of the fancy, but a fact.
Throughout Norway, Sweden, Denmark, and North Germany, tradition associates some animal with every church, and it goes by the name of Kirk-Grim. These Kirk-Grims are the goblin apparitions of the beasts that were buried under the foundation-stones of the churches. It is the same in Devonshire—the writer will not say at the present day, but certainly forty or fifty years ago. Indeed, when he was a boy he drew up a list of the Kirk-Grims that haunted all the neighbouring parishes. To the church of the parish in which he lived, belonged two white sows yoked together with a silver chain; to another, a black dog; to a third, a ghostly calf; to a fourth, a white lamb.
Afzelius, in his collection of Swedish folk-tales, says: “Heathen superstition did not fail to show itself in the construction of Christian churches. In laying the foundations, the people retained something of their former religion, and sacrificed to their old deities, whom they could not forget, some animal, which they buried alive, either under the foundation or without the wall. The spectre of this animal is said to wander about the churchyard at night, and is called the Kirk-Grim. A tradition has also been preserved that under the altar of the first Christian churches, a lamb was usually buried, which imparted security and duration to the edifice. This is an emblem of the true Church Lamb—the Saviour, who is the Corner-Stone of His Church. When anyone enters a church at a time when there is no service, he may chance to see a little lamb spring across the quire and vanish. This is the church-lamb. When it appears to a person in the churchyard, particularly to the grave-digger, it is said to forbode the death of a child.”
Thiele, in his “Danish Folk-tales,” says much the same of the churches in Denmark. He assures us that every church there has its Kirk-Grim, which dwells either in the tower, or in some other place of concealment.
What lies at the base of all stories of haunted houses is the same idea. All old mansions had their foundations laid in blood. This fact is, indeed, forgotten, but it is not forgotten that a ghostly guard watches the house, who is accounted for in various ways, and very often a crime is attributed to one of the former inhabitants to account for the walking of the ghost. By no means infrequently the crime, which, in the popular mind, accounts for 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
