V with ^"/>. These are the only three variations conceivable. The last is the latest, and dates from the introduction of lead, or of tile ridges. By far the earliest type is the simplest, the leaving of the protruding ends of the principals forming
Among the Anglo-Saxons the
HORNED HEAD ON CHURCH
GABLE OF CHURCH, HORN-CHURCH.—Fig. 5.
In one Anglo-Saxon miniature representing a nobleman’s house, a stag’s head is at the apex. The old Norwegian wooden church of Wang of the twelfth century, which was bought and transported to the flanks of the Schnee-Koppe in Silesia by Frederick William IV. in 1842, is adorned with two heads of sea-snakes or dragons, one at each end of the gable. In the Rhætian Alps the gables of old timber houses have on them the fore-parts of horses, carved out of the ends of the intersecting principals.
But the horse’s head, sometimes even a human skull, was also affixed to the upright leg of the inverted y—the hipknob,[6] as architects term it—partly, no doubt, as a protection of the cross-cut end from rain and rotting. But though there was a practical reason for putting skulls on these exposed timber-ends, their use was not only practical, they were there affixed for religious reasons also, and indeed principally for these.
As a sacrifice was offered when the foundations of a house were laid, so was a sacrifice offered when the roof was completed. The roof was especially subject to the assaults of the wind, and the wind was among the Northmen and Germans, Odin, Woden, or Wuotan. Moreover, in high buildings, there was a liability to their being struck by lightning, and the thunder-god Thorr had to be propitiated to stave off a fire. The farmhouses in the Black Forest to the present day are protected from lightning by poles with bunches of flowers and leaves on the top, that have been carried to church on Palm Sunday, and are then taken home and affixed to the gable, where they stand throughout the year. The bunch represents the old oblation offered annually to the God of the Storm.[7] Horses were especially regarded as sacred animals by the Germans, the Norsemen, and by the Slaves. Tacitus tells us that white horses were kept by the ancient Germans in groves sacred to the gods; and gave auguries by neighing. The Icelandic sagas contain many allusions to the old dedication of horses to the gods. Among the Slaves, horses were likewise esteemed sacred animals; swords were planted in the ground, and a horse was led over them. Auguries were taken by the way in which he went, whether avoiding or touching the blades. In like manner the fate of prisoners was determined by the actions of an oracular horse. When a horse was killed at a sacrifice, its flesh was eaten. St. Jerome speaks of the Vandals and other Germanic races as horse-eaters, and St. Boniface forbade his Thuringian converts to eat horse-flesh.
The eating of this sort of meat was a sacramental token of allegiance to Odin. When Hakon, Athelstan’s foster-son, who had been baptised in England, refused to partake of the sacrificial banquet of horse-flesh at the annual Council in Norway, the Bonders threatened to kill him. A compromise was arrived at, so odd that it deserves giving in the words of the saga: “The Bonders pressed the King strongly to eat horse-flesh; and as he would not do so, they wanted him to drink the soup; as he declined, they insisted that he should taste the gravy; and on his refusal, were about to lay hands on him. Earl Sigurd made peace by inducing the King to hold his mouth over the handle of the kettle upon which the fat steam of the boiled horse-flesh had settled; and the King laid a linen cloth over the handle, and then gaped above it, and so returned to his throne; but neither party was satisfied with this.” This was at the harvest gathering. At Yule, discontent became so threatening, that King Hakon was forced to appease the ferment by eating some bits of horse’s liver.
Giraldus Cambrensis says of the Irish that in Ulster a king is thus created: “A white mare is led into the midst of the people, is killed, cut to pieces and boiled; then a bath is prepared of the broth. Into this the King gets, and sitting in it, he eats of the flesh, the people also standing round partake of it. He is also required to drink of the broth in which he has bathed, lapping it with his mouth.” (“Topography of Ireland,” c. xxv.) This is, perhaps, the origin of the Irish expression, “a broth of a boy.”
Tacitus tells us that after a defeat of the Chatti, their conquerors sacrificed horses, ate their flesh, and hung up their heads in trees, or affixed them to poles, as offerings to Wuotan. So, after the defeat of Varus and his legions, when Cæcina visited the scene of the disaster, he found the heads of the horses affixed to the branches and trunks of the trees. Gregory the Great, in a letter to Queen Brunehild, exhorted her not to suffer the Franks thus to expose the heads of animals offered in sacrifice. At the beginning of the fifth century, St. Germanus, who was addicted to the chase before he was made Bishop of Auxerre, was wont to hang up the heads and antlers of the game killed in hunting in a huge pear-tree in the midst of Auxerre, as an oblation to Odin, regardless of the reproof of his bishop, Amator, who, to put an end to this continuance of a heathenish ceremony, cut down the tree.
Adam of Bremen tells of the custom of hanging men, horses, and dogs at Upsala; and a Christian who visited the place counted seventy-two bodies. In Zeeland, in the eleventh century, every ninth year, men, horses, dogs, and cocks were thus sacrificed, as Dietmar (Bishop of Merseburg) tells us. Saxo, the grammarian, at the end of the twelfth century, describes how horses’ heads were set up on poles, with pieces of wood stuck in their jaws to keep them open. The object was to produce terror in the minds of enemies, and to drive away evil spirits and the pestilence. For this reason it was, in addition to the practical one already adduced, that the heads of horses, men, and other creatures which had been sacrificed to Odin were fastened to the gables of houses. The creature offered to the god became, so to speak, incorporate in the god, partook of the Divine power, and its skull acted as a protection to the house, because that skull in some sort represented the god.
In the Egil’s saga, an old Icelandic chief is said to have taken a post, fixed a horse’s head on the top, and to have recited an incantation over it which carried a curse on Norway and the King and Queen; when he turned the head inland, it made all the guardian spirits of the land to fly. This post he fixed into the side of a mountain, with the open jaws turned towards Norway.[8] Another Icelander took a pole, carved a human head at the top, then killed a mare, slit up the body, inserted the post and set it up with the head looking towards the residence of an enemy.[9]
These figures were called Nith-stangs, and their original force and significance became obscured. The nith-stang primarily was the head of the victim offered in sacrifice, lifted up with an invocation to the god to look on the sacrifice, and in return carry evil to the houses of all those who wished ill to the sacrificer. The figure-head of a war-ship was designed in like manner, to strike terror into the opponents, and scare away their guardian spirits. The last trace of the nith-stang as a vehicle of doing ill was at Basle, where the inhabitants of Great and Little Basle set up figures at their several ends of the bridge over the Rhine to outrage each other.
Fig.