by Edwin Sidney Hartland
Available in 226 free installments
Owner:
Here is no mention of the theft of the goblet unless from St. Olave's sanctuary; but yet I think we have a glimpse of the real character of the cups to which the legend I am discussing attaches. They were probably sacrificial vessels dedicated to the old pagan worship of the house-spirits, of which we find so many traces among the Indo-European peoples. These house-spirits had their chief seat on the family hearth; and their great festival was that of the New Year, celebrated at the winter solstice. The policy of the Church in early and mediæval times was to baptize to Christian uses as many of the heathen beliefs and ceremonies as possible. The New Year festival thus became united with the anniversary of the birth of Christ; and it is matter of history that as the Danes used, previously to their conversion, to drink to Odin and the Anses, so after that event they were in the habit of solemnly pledging Our Lord, His Apostles and the Saints. Such of the old beliefs and practices, however, as the Church could neither impress with a sacred character, nor destroy, lingered on. Among them were the superstitions of the fairies and the household spirits; and there is nothing unlikely in the supposition that special vessels were kept for the ceremonies in which these beings were propitiated. For this purpose a horn would serve as well as any goblet; if, indeed, it were not actually preferred, as being older, and therefore more sacred in shape and material. As these ceremonies gradually fell into desuetude, or were put down by clerical influence, it would be both natural and in accordance with policy that the cups devoted to the supposed rites should be transferred to the service of the Church.[122] They would all be old-fashioned, quaint, and, many of them, of foreign and unknown provenance. Already connected in the minds of the people with the spirit world, a supernatural origin would be ascribed to them; and gift or robbery would be the theory of acquisition most readily adopted. Now, theory in a certain stage of culture is indistinguishable from narrative.
In this chapter I have dealt entirely with stolen goods; but, as we have seen in previous chapters, tales of cups and other articles lent or given by elves in exchange for services rendered are by no means unknown. I cannot, however, recall any of such gifts which are now extant. It were much to be wished that all the drinking-vessels?nay, all the articles of every kind?to which legends of supernatural origin belong were actually figured and described. Much light would thereby be thrown upon their true history. I will only now point out, with regard to the Luck of Edenhall, and the three horns of Oldenburg, of Halsteengaard, and of Arendal, of which we have full descriptions, that what we know of them is all in confirmation of the theory suggested. In particular, the names of the Three Kings connect the horns with a Christmas, or Twelfth Night, festival, which is exactly what the theory of the sacrificial nature of these vessels would lead us to expect. If we turn from the actual beakers to the stories, it is surprising how many of these we find pointing to the same festival. The cup of South Kongerslev was won and lost on Christmas Eve. The horn and pipe of Liungby were stolen ?one night of Christmas.? It was at Christmas-time that the Danish boy acquired his supernatural strength by giving back to the elf-maiden the horn he had taken from her. The Halsteengaard horn and the golden beaker of Aagerup were both reft from the trolls on Christmas Eve, and the horn of Wexiö on Christmas morning. The night of St. John's Day is mentioned as the time when the horn now at Arendal was obtained. The saint here referred to is probably St. John the Evangelist, whose feast is on December the 27th. And in more than one case the incident is connected with a marriage, which would be an appropriate occasion for the propitiation of the household spirit. The only instance presenting any difficulty is that of the cup at Kirk Malew; and there the difficulty arises from the name of the saint to whom the cup was apparently dedicated. Nor is it lessened by the number of saints bearing the name of Lupus. The days on which these holy men are respectively commemorated range through the calendar from January to October; and until we know which of them was intended it is useless to attempt an explanation. The question, however, is of small account in
