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Strange Survivals Some Chapters in the History of Man
I.
On Foundations
When the writer was a parson in Yorkshire, he had in his parish a blacksmith blessed, or afflicted – which shall we say? – with seven daughters and not a son. Now the parish was a newly constituted one, and it had a temporary licensed service room; but during the week before the newly erected church was to be consecrated, the blacksmith’s wife presented her husband with a boy – his first boy. Then the blacksmith came to the parson, and the following conversation ensued: —
Blacksmith: “Please, sir, I’ve gotten a little lad at last, and I want to have him baptised on Sunday.”
Parson: “Why, Joseph, put it off till Thursday, when the new church will be consecrated; then your little man will be the first child christened in the new font in the new church.”
Blacksmith (shuffling with his feet, hitching his shoulders, looking down): “Please, sir, folks say that t’ fust child as is baptised i’ a new church is bound to dee (die). T’ old un (the devil) claims it. Now, sir, I’ve seven little lasses, and but one lad. If this were a lass again ’twouldn’t ’a’ mattered; but as it’s a lad – well, sir, I won’t risk it.”
A curious instance this of a very widespread and very ancient superstition, the origin of which we shall arrive at presently.
In the first place, let us see the several forms it takes.
All over the north of Europe the greatest aversion is felt to be the first to enter a new building, or to go over a newly erected bridge. If to do this is not everywhere and in all cases thought to entail death, it is considered supremely unlucky. Several German legends are connected with this superstition. The reader, if he has been to Aix-la-Chapelle, has doubtless had the rift in the great door pointed out to him, and has been told how it came there. The devil and the architect made a compact that the first should draw the plans, and the second gain the Kudos; and the devil’s wage was to be that he should receive the first who crossed the threshold of the church when completed. When the building was finished, the architect’s conscience smote him, and he confessed the compact to the bishop. “We’ll do him,” said the prelate; that is to say, he said something to this effect in terms more appropriate to the century in which he lived, and to his high ecclesiastical office.
When the procession formed to enter the minster for the consecration, the devil lurked in ambush behind a pillar, and fixed his wicked eye on a fine fat and succulent little chorister as his destined prey. But alas for his hopes! this fat little boy had been given his instructions, and, as he neared the great door, loosed the chain of a wolf and sent it through. The evil one uttered a howl of rage, snatched up the wolf and rushed away, giving the door a kick, as he passed it, that split the solid oak.
The castle of Gleichberg, near Rönskild, was erected by the devil in one night. The Baron of Gleichberg was threatened by his foes, and he promised to give the devil his daughter if he erected the castle before cockcrow. The nurse overheard the compact, and, just as the castle was finished, set fire to a stack of corn. The cock, seeing the light, thought morning had come, and crowed before the last stone was added to the walls. The devil in a rage carried off the old baron – and served him right – instead of the maiden. We shall see presently how this story works into our subject.
At Frankfort may be seen, on the Sachsenhäuser Bridge, an iron rod with a gilt cock on the top. This is the reason: An architect undertook to build the bridge within a fixed time, but three days before that on which he had contracted to complete it, the bridge was only half finished. In his distress he invoked the devil, who undertook the job if he might receive the first who crossed the bridge. The work was done by the appointed day, and then the architect drove a cock over the bridge. The devil, who had reckoned on getting a human being, was furious; he tore the poor cock in two, and flung it with such violence at the bridge that he knocked two holes in it, which to the present day cannot be closed, for if stones are put in by day they are torn out by night. In memorial of the event, the image of the cock was set up on the bridge.
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,
