The only adequate protection from such mischievous pranks as these was afforded by nailing a horse-shoe to the byre-door and tying sprigs of rowan with a red thread to the cow’s tail. If, however, these precautions were neglected, the guilty witch might yet be discovered by placing the “gudeman’s breeks” upon the cow’s horns, a leg upon either horn; and thereupon the animal, being let loose, was sure to run directly to the witch’s house.[183]
In many places, certain houses continue even at the present time to have an evil reputation as harborers of witches and goblins. In these cases it seems probable that the owners or occupants of such dwellings neglected to avail themselves of the immunity afforded by horse-shoes and other safeguards. For no one, we believe, has ever seriously maintained that evil spirits, who are once firmly domiciled, can be easily expelled. Familiarity with their surroundings may breed a contempt for amulets. Certain it is, however, that an ounce or two of iron by way of prevention is worth a pound or more of cure. When a dwelling is demoniacally possessed, the devils must be driven out somehow, and for this purpose recourse is had to exorcisms, and to religious or magical ceremonies. In the words of the poet Dryden (“Wife of Bath’s Tale,” i. 28):—
In “Antiquitates Vulgares,” by Henry Browne (1725), the writer gives elaborate directions as to the proper mode of exorcising a haunted dwelling, and says that the house which is reported to be vexed with spirits shall be visited by a priest daily for a week, appropriate prayers and scriptural selections being read. Sometimes magical procedures supplanted religious exercises, and experts in sorcery were employed to rid a mansion of its undesirable tenants. The following advertisement from a London newspaper of 1777 may be appropriately given here:—
Haunted Houses.—Whereas there are mansions and castles in England and Wales which for many years have been uninhabited, and are now falling into decay, by their being visited and haunted by evil spirits or the spirits of those who for unknown reasons are rendered miserable, even in the grave, a gentleman who has made the tour of Europe, of a particular turn of mind, and deeply skilled in the abstruse and sacred science of exorcism, hereby offers his assistance to any owner or proprietor of such premises, and undertakes to render the same free from the visitation of such spirits, be their cause what it may, and render them tenantable and useful for the proprietors. Letters addressed to Rev. John Jones, No. 30 St. Martin’s Lane, duly answered, and interview given if required.[184]
It has been supposed that the horse-shoe is placed at the outer entrance to a building because of an ancient Saxon superstition that witches were unable successfully to practice their wiles upon persons in the open air.[185] The horse-shoe effectively bars the ingress of witches and evil spirits, but an entrance once obtained by these creatures, it is powerless to expel them. Therefore the horse-shoe within doors loses much of its efficacy, but is still an emblem of good luck.
Placed on the outside of the door, or above the entrance of a dwelling, or upon the threshold, the horse-shoe is easily first among the inveterate foes of witches and devils generally.
Edward Moor, in his “Oriental Fragments” (p. 455, London, 1834), relates having once, in company with a gang of urchins, nailed a donkey-shoe under the threshold of a poor woman in Suffolk who was suspected of sorcery. He and his youthful companions endeavored thus to keep her all night within doors, as witches cannot cross iron.
An English writer[187] tells of having heard an animated discussion in the parlor of a London beer-shop as to whether it were preferable to nail a horse-shoe behind the door or upon the first doorstep; and instances of extraordinary good luck were mentioned as the direct result of the potency of the amulet in each position.
But there are weighty reasons for the selection of the front door, or the parts immediately connected with it, as the proper place for the display of horse-shoes as household guardians.
In the earliest historic times, and in primitive communities, the entrance of a dwelling was considered a sacred place; and in the opinion of eminent scholars who have made a study of the subject, the threshold was the first family altar. A peculiar reverence for the doorway and threshold prevails to-day in many parts of the world, as is evident from the numerous ceremonial rites in vogue among widely separated savage tribes and uncivilized peoples.[188] Indeed, the custom of placing amulets and charms in and about the entrance-doors of houses, stables, and other buildings is almost universal. In Russia a cross is marked on the threshold to keep witches away. In Lithuania, when a house is being built, a wooden cross, or some article which has been handed down from past generations, is placed under the threshold. There, also, when a newly baptized child is being brought back from church, it is customary for its father to hold it for a while over the threshold, “so as to place the new member of the family under the protection of the domestic divinities.” Sick children who are supposed to have been afflicted by an evil eye are washed on the threshold of their cottage, in order that with the help of the Penates who reside there, the malady may be driven out of doors.[189]
Under the threshold of the Assyrian palaces at Nineveh were found certain images of grotesque monsters, as, for example, a human form with the head of a lynx, and a lion’s body with a man’s head, which were intended as tutelary deities.[190]
John Netten Radcliffe, in his “Fiends, Ghosts, and Sprites” (p. 43, London, 1854), says that the horse-shoe superstition is a remnant or relic of the worship of household guardians or divinities,—a practice still in vogue among the natives of Ashantee, and also among the Bhutas of Hindostan. In some English counties, naturally perforated stones are hung behind the door; and in Glamorganshire the walls of the houses are whitewashed in order to terrify wandering spirits of evil. Whether successful or not for this purpose, the custom is certainly effective as a destroyer of the demoniac germs of certain diseases.
The French Canadians are not the least superstitious of mankind, neither do they wholly neglect to take due precautions against the admittance to their homes of evil spirits.
They do not answer “Entrez!” when a knock is heard at the door, but call out “Ouvrez!” This custom is said to have originated from a current tradition regarding a young woman who once answered “Entrez!” in response to a knock, whereupon the Devil promptly came in and carried her away.[191] Where such legends find open-mouthed credence, it does not appear strange that horse-shoes and other talismans should be at a premium.
In Tuscany magical medicines are taken upon the threshold, which also plays an important part in sorcery. One reason assigned for this fact is that the threshold forms the line separating the outer world, where demons are rampant, from the domestic precincts, where human beings dwell.
One writer affirms it to be a fixed law in demonology that spirits cannot cross the threshold and enter a house unless previously invited to do so, but adds that there are many exceptions to this rule.[192] The weight of evidence does not support this view, for mischievous fairies and witches are known to rudely disregard the laws of etiquette, and do not wait for an invitation to enter dwellings. This fact is, indeed, a chief raison d’être for the use of talismans at the entrance of habitations.
The residents of the beautiful Thuringian Forest region, in whose neighborhood these lines chanced to be penned, are wont to affix horse-shoes to the thresholds of their chamber-doors, lest some rude goblin enter and disturb their slumbers. But the fastidiousness of these sylvan folk is not content with an ordinary shoe, even though found on the road and venerable with rust; in order to serve its purpose as a talisman, a Thuringian horse-shoe must have been forged by a bachelor of wholesome life and good character, on Saint John’s Eve.[193]
In German households, the horse-shoe over the door is believed to afford protection against divers apparitions, as well as against the Devil, witchcraft, lightning, sickness, and evils of every sort.
The cross, symbol of the Christian faith, is the most potent of all talismans, but is seldom seen at the entrance of dwellings. In some Roman Catholic countries the crucifix is, indeed, everywhere conspicuous, not only in churches and shrines, but by the roadside, in fields, and on the outer walls of houses, but it is rarely placed at the front door. In Hungary, however, the Magyars mark with black chalk the figure of a cross upon their stable-doors, and also brand anew thereon the sacred emblem each year at Christmas time.
The respect paid by the inhabitants of Tibet to their household divinities somewhat resembles the worship of their Lares by the Romans of old, and finds a parallel in the honor accorded to the favorite amulet of Western civilization, the horse-shoe.
The Tibetans set up above the entrances of their houses complex talismans, composed of various mystical objects, such as a ram’s skull with horns attached, having displayed along the base of the skull pieces of carved wood representing a man and woman, a house, and other symbols; the idea being to deceive the demons, and to make them believe that these objects are the real dwelling and its inmates. The Tibetans believe that the demons are thus tricked, and that the wooden images are the victims of their mischievous designs.[194]
Far away among the nomadic tribes of Turkestan, horse-shoes are occasionally seen nailed to the thresholds of dwellings in the vicinity of the ancient city of Merv; and within doors, near the entrances of these peculiar habitations, which resemble mammoth parrot cages, pieces of linen or calico, four or five inches square, are seen upon the felt wall-lining, to serve as receptacles for the free-will offerings of such wandering spirits as may pass the magic barriers of the horse-shoes.[195]
In some regions there still prevails a time-honored custom of placing over the chief entrances of dwellings inscriptions, embodying usually a religious thought or exhortation. Sometimes, however, the sentence commends the house and its occupants to the care of the goddess Fortune, thus having a significance akin to that of the horse-shoe symbol. In the year 1892 the writer copied many inscriptions found above the doors of houses in northern Italy and Switzerland, some of them being written in Latin, others in German, French, Italian, and the Romansch dialect, current in the Engadine. Here, for example, is one from a house in the Swiss village of Bergun, the original being in German: “This house is in God’s hand; May Good Luck come in, and Bad Luck stay out! 1673.”
Many of these inscriptions are Biblical verses, which are here used as talismans, just as the pious Moslem employs sentences from the Koran.
Here, again, is the translation of a German sentence over the door of a dwelling in the village of Ober-Schönberg, near Innsbruck, Tyrol, copied in 1897:—
All persons entering this house are recommended to Divine protection. God and the Virgin Mary guard all such, even though powerful enemies threaten, and lightnings and thunder rage without!
Above the door of a house in the village of Welschnofen, near Botzen, the wayfarer may read the following sentence: “Pray for us, holy Florian, that fire may not harm our dwelling.” Above the inscription an eye is painted, while below is a realistic picture of Saint Florian, the protector of buildings against fire, engaged in pouring water on a burning roof.
The Bassamese, inhabitants of the Gold Coast of Africa, west of Ashantee, use certain fetich objects for the protection of their dwellings. These amulets, which are often merely pieces of wood painted red, or fragments of pottery, are placed upon the doors of their huts, and are believed to afford ample protection against thieves.[196] Such a fetich is probably intended to exclude evil spirits as well, and is, therefore, a substitute for both the horse-shoe and the watch-dog, those guardians of the household so popular in civilized communities.
When a modern Egyptian returns from a pilgrimage to Mecca, he fastens above the entrance of his house a branch of the aloe, which is not only a proof of his religious zeal in having accomplished the holy journey, but is also reckoned a protection against objectionable spiritual intruders, and is, therefore, seen in Cairo over the doors of the houses both of Christians and Jews.
In northern Scotland, formerly, a branch of the rowan-tree was placed over a farmhouse door, after having been waved while the words “Avaunt, Satan!” were solemnly pronounced.[197]
About the year 1850 the Rev. Andrew A. Bonar, who was then assistant minister in Collace Parish, Perthshire, Scotland, found the custom of displaying horse-shoes on the doors of farm buildings so prevalent that he thought it his duty to remonstrate against a practice savoring of paganism. But his efforts in this direction, though hardly crowned with success, were yet not wholly without avail, for his superstitious parishioners removed the guardian horse-shoes from the outsides of the doors, and nailed them up on the insides.[198]
The raison d’être of the horse-shoe at the entrance of shops and other frequented buildings has been attributed to a belief that, among the many people continually passing through the doorway, some one might, unobserved, bring in ill-luck or work mischief. But these safeguards not only form a sufficient barrier against obnoxious hags and sorcerers, but are potent against ghosts and all manner of evil creatures. When the Oxford undergraduate “sports his oak” to prevent the untimely entrance of dunning tradespeople, he shuts out friendly visitors as well; but the faithful horse-shoe, by a process of natural selection, debars only objectionable spirits, and is a formidable obstacle to the demon of ill-luck.
He laughs like a boor who has found a horse-shoe.—Dutch proverb.
Throughout Germany the belief obtains that a horse-shoe found on the road, and nailed on the threshold of a house with the points directed outward, is a mighty protection not only against hags and fiends, but also against fire and lightning; but, reversed, it brings misfortune. In eastern Pennsylvania, however, even in recent times, the horse-shoe is often placed with the prongs pointing inward, so that the luck may be spilled into the house. The horse-shoe retains its potency as a charm on the sea as well as on land, and it has long been a practice among sailors to nail this favorite amulet against the mast of a vessel, whether fishing-boat or large sea-going craft, as a protection against the Evil One. The shoe of a “wraith-horse,” the mythical offspring of a water-stallion, is especially esteemed by Scotch mariners for this purpose.[199]
In Bohemia only exists the superstition exactly opposite to that elsewhere prevalent, namely, that whoever picks up a horse-shoe thereby ipso facto picks up ill-luck for himself,—a notable example in folk-lore of the exception which proves the rule. The Bohemians, however, believe a nailed-up horse-shoe to be a cure for lunacy.[200]
As a general rule, the degree of luck pertaining to a horse-shoe found by chance has been thought to depend on the number of nails remaining in it: the more nails the more luck.[201]
In Northumberland the holes free of nails are carefully counted, as these indicate, presumably in years, how soon the finder of the shoe may expect to be married.[202] The peasants of northern Portugal prefer mule-shoes having an uneven number of nail-holes, as counteractives of the evil influences of the dreaded, omnipresent witches known as the Bruxas.[203]
In Derbyshire it is customary to drive a horse-shoe, prongs upward, between two flagstones near the door of a dwelling.[204] This position is sometimes explained by saying that, so placed, the luck cannot spill out.
In a short poem called “The Lucky Horse-Shoe,” by James T. Fields, an amusing account is given of a farmer who picked up an old horse-shoe from the road, and nailed it upon the door of his barn with the prongs downward. But, far from bringing him luck, Fortune thereafter frowned upon him; his hay crop failed, a drought blighted his vegetables, and his hens refused to lay.
The good farmer, discouraged and perplexed, confided his woes to the sympathetic ear of an aged wayfarer who chanced to pass by, relating how misfortunes had pursued him since he had fastened up the old horse-shoe.
The farmer profited by the friendly suggestion and reversed his luck-token, whereupon the capricious goddess fairly beamed upon him. His barn was soon filled with hay, his storehouses were packed with the kindly fruits of the earth, while his wife presented him with twins.
Farmers may well take heed how they nail up horse-shoes over the doors of their barns. To obtain the best results, it would seem advisable to place a pair of these useful articles on each farm building, one with the points upward, the other reversed; for in this way they may not only hope to win Fortune’s smiles, but also to keep all witches and unfriendly spirits at a respectful distance.
In an interesting story for children in “St. Nicholas,” April, 1897, by Rudolph F. Bunner, entitled “The Horse-Shoe of Luck,” the writer introduces Luck in the character and garb of a wandering clown or jester, mounted upon a white horse. This jovial traveler seeks a night’s lodging at a wayside farmhouse, and when he has almost reached its hospitable door, his steed casts a shoe, which the farmer hastens to pick up and carefully hangs on a hook above the door. Luck proved to be a most amusing fellow, and after supper he entertained the children of the household in a royal manner, showing them, among other things, how to drop china and glass without breaking them, and how to tumble down stairs without getting hurt. So the evening passed merrily enough, and all retired for the night in a happy frame of mind. Early in the morning the farmer was awakened by the splash of raindrops upon his face, and, hastily arising, he discovered that the roof had sprung a leak, and that his guest had unceremoniously departed. Nettled by such conduct, the farmer and his family hastened in pursuit of the fleeing stranger, guided by the hoof-prints of his white horse; and when they had overtaken him, the farmer reproached his late guest for having left his house so abruptly. Whereupon Luck replied: “I left you, not because you could not even nail my horse-shoe over your door, but hung it upside down, so the luck ran out at the ends, but because of your own mistake. You trusted to me; you trusted to Luck. Ah ha!”
In the northernmost districts of Scotland exists a belief that if the first shoe put on the foot of a stallion be hung on the byre door, no harm will come near the cows; and in the same region, if a horse-shoe be placed between the houses of quarrelsome neighbors, neither incurs any risk of evil as a result of the other’s ill-wishes.[205]
As a means of warding off impending sickness from cattle, and in order that they may thrive during the summer, the Transylvanian peasants place broken horse-shoes in the animals’ drinking-troughs on St. John’s Day, June 24.
In Lincolnshire, not many years ago, there prevailed a custom of “charming” ash-trees by burying horse-shoes under them. Twigs from a tree thus magically endowed were believed to be efficacious in curing cattle over which a shrewmouse had run, or which had been exposed to the glance of an evil eye. To effect a cure in such cases, it was only necessary to gently stroke the affected animal with one of these twigs.[206]
Some years ago, a Golspie fisherman who owned a small boat was favored with an extraordinary run of luck in his fishing, and as a result of his good fortune was enabled to buy a larger vessel, selling the old one to a neighbor. From that time, however, his lucky star seemed to wane, and good “catches” were infrequent. Casting about in his mind for the reason of this, he bethought him of a stallion’s shoe which was fastened inside his former boat, and which had been given him by a “wise person.” But both boat and horse-shoe were now in the hands of his neighbor, who maintained with reason that the lucky token was now his property, as he had purchased “the boat and its gear.” And ever thereafter the disconsolate fisherman attributed his lack of success in that season to his own folly in having parted with the stallion’s shoe.[207]
The horse-shoe figures often in traditions of the sea as a protection to sailors. When the ghostly ship of the Flying Dutchman meets another vessel, some of its uncanny crew approach the latter in a boat and beg them to take charge of a packet of letters.
These letters must be nailed to the mast, else some misfortune will overtake the ship; especially if there be no Bible on board, nor any horse-shoe fastened to the foremast.
In the month of September, 1825, lightning struck a brigantine which lay at anchor in the Bay of Armiso, in the Adriatic. A sailor was killed by the bolt, and tradition says that on one of his hips was seen the perfect representation of a horse-shoe, a counterpart of one nailed to the vessel’s foremast in accordance with the custom in vogue on the Mediterranean.[208]
The same custom is common in German inland waters, as, for example, on the river craft which ply on the Elbe below Hamburg, and on those which navigate the Trave, at Lubec. On the latter vessels horse-shoes are usually fastened to the stern-post, instead of to the mast.
In a German work, entitled “Seespuk,” by P. G. Heims, page 138, the writer remarks that, among seafaring people, the old pagan emblem, the horse-shoe, whose talismanic origin is so closely associated with horse-sacrifice and the use of horse-flesh as food among the heathen nations of the North, is even now the most powerful safeguard aboard ship against lightning and the powers of evil.
There are comparatively few small vessels laden with wood, fruit, vegetables, or other merchandise, sailing between Baltic Sea ports, upon whose foremast, or elsewhere upon deck, horse-shoes are not nailed.
Indeed, continues the same writer, this symbol has a notable significance in German art as well, a fact attributable less to its graceful curving shape than to the deeply rooted superstitions, relics of barbaric times, which yet cling to it.
Whether we regard the horse-shoe as a symbol of Wodan, the chief deity of the northern nations, as deriving magical power from its half-moon shape, as a product of supernatural skill in dealing with iron and fire, or as appertaining to the favorite sacrificial animal of antiquity, the pagan source of its superstitious use is equally evident.
The horse-shoe, whether as an amulet or as a sign of good luck, has nothing to do with the Christian religion. In either case it is a wholly superstitious symbol, and savors of paganism; it is in fact an inheritance from our heathen ancestors, a barbaric token, unworthy even to be named in connection with the sacred cross. Yet throughout many centuries it has captivated the popular fancy, and its emblematic use appears to be as firmly established to-day as ever in many parts of the world.
It is popularly believed that the chance finding of a horse-shoe greatly enhances its magical power; and it is claimed, moreover, by some writers, to be an axiom in folk-lore that talismanic objects thrust upon one’s notice, as it were, are direct gifts from the goddess Fortune, and hence possessed of a special value for the finder. Such a notion is as clearly of pagan origin as the custom of bowing to the new moon, or of fixing representations of horses’ heads upon the gables of houses in order to terrify wandering spirits of evil.
In “Curiosities of Popular Customs,” by William S. Walsh (p. 665, 1898), it is stated that the Northern peoples were wont to offer sacrifices to Wodan after the harvest, and that the little cakes still baked on St. Martin’s Day, November 11, throughout Germany, are shaped like a horn or horse-shoe, which was a token of the pagan god. Although not susceptible of proof, it seems highly probable that we have here another relic of idolatry. It is a point worthy of note, moreover, that Wodan was not only an all-powerful deity, corresponding to the Greek Zeus and Roman Jupiter, but that he was also a great magician, and hence quite naturally the horse-shoe, as one of his symbols, inherits magical attributes.
In Tuscany a horse-shoe when found is placed in a small red bag with some hay, which the Tuscans consider also a luck-bringing article, and the twofold charm is kept in its owner’s bed.[209]
Dr. Robert James, an English physician of the eighteenth century, and the inventor of a well-known fever-powder, ascribed his success in acquiring a fortune to his good luck in having once found a horse-shoe on Westminster Bridge. The sincerity of his faith was attested by the adoption of the horse-shoe as his family crest.
Brand quotes from John Bell’s MS. “Discourse on Witchcraft” (1705) as follows:—
Guard against devilish charms for Men or Beasts. There are many sorceries practiced in our day, against which I would on this occasion bear my testimony, and do therefore seriously ask you, what is it you mean by your observation of Times and Seasons as lucky or unlucky? What mean you by your many Spells, Verses, Words, so often repeated, said fasting or going backward? How mean you to have success by carrying about with you certain Herbs, Plants, and branches of Trees? Why is it that, fearing certain events, you do use such superstitious means to prevent them, by laying bits of Timber at Doors, carrying a Bible merely for a Charm, without any farther use of it? What intend ye by opposing Witchcraft to Witchcraft, in such sort that, when ye suppose one to be bewitched, ye endeavour his Relief by Burnings, Bottles, Horse-shoes, and such like magical ceremonies?
In some Roman Catholic countries the priests are wont to brand cows and pigs on the forehead with the mark of a horse-shoe, to insure them against disease.[210] It was, moreover, an old Scotch superstition, or freet, to pass a horse-shoe thrice beneath the belly and over the back of a cow that was considered elf-shot.[211]
Among the Wendish inhabitants of the Spreewald, in North Germany, the lucky finder of a horse-shoe is careful not to tell any neighbor of his good fortune, but proceeds at once to fasten the shoe over the door of his house, or on the threshold, with three nails, and by three blows of a hammer, so that evil spirits may not enter.
We have seen that a horse-shoe picked up on the road is often prized as no mean acquisition by the finder thereof. It may not be out of place to give here a literal translation of a spell for the protection of a horse’s hoof when a shoe has been lost. The original appeared in Mone’s “Anzeiger” in 1834, and is written in the dialect known as “Middle High German,” which was in vogue from the twelfth to the sixteenth centuries:—
When a horse has lost one of its iron shoes, take a bread-knife and incise the hoof at the edge from one heel to the other, and lay the knife crosswise on the sole and say: “I command thee, hoof and horn, that thou breakest as little as God the Lord broke his Word, when he created heaven and earth.” And thou shalt say these words three hours in succession, and five Paternosters and five Ave Marias to the praise of the Virgin. Then the horse will not walk lame until thou happenest to reach a smithy.
The Germans have a saying in regard to a young girl who has been led astray,—“She has lost a horse-shoe.” This saying has been associated with the shoe as a symbol of marriage, an idea found both in the northern and Indian mythologies. But the phrase has been also thought to refer to the horse-shoe shaped gloria which crowns the head of the Virgin, the horse-shoe thus becoming the symbol of maidenly chastity.[212] Again, it has been suggested, in reference to the same phrase, that the horse-shoe is a symbol of the V (or first letter of the word Virgo), which is used in church records to designate the unmarried state, just as the word “spinster” is used in legal documents.
The ancient Irish were wont to hang up in their houses the feet and legs of their deceased steeds, setting an especial value upon the hoofs;[213] and with the Chinese of to-day a horse’s hoof hung up indoors is supposed to have the same protective influence over a dwelling that a horse-shoe has elsewhere. In southwestern Germany it is still a common practice to nail a hoof over the stable-door; and in the Netherlands a horse’s foot placed in a stable is thought to keep the horses from being bewitched.[214]
Burton, in his “Anatomy of Melancholy,” admits a belief in the virtues of a ring made from the hoof of the right foot of an ass, when carried about as an amulet.
Occasionally, though rarely, the horse-shoe is thought to have been employed by the witches themselves in furtherance of their mischievous designs.
In the “Revue des traditions populaires,” vol. ii. 1887, an anecdote is related of a veteran Polish cavalryman who had served under Napoleon I. While bivouacking with a detachment of lancers in a village of eastern Prussia, he and several others lodged in the house of an old peasant woman, and their horses were accommodated in her barn. It was shortly noticed that the animals appeared depressed and refused the hay and grain provided for them, whereupon the soldiers concluded that they were under some spell and began a search for the cause. They soon found an old horse-shoe with three nails remaining in it, and one of these was quickly driven out with a hammer. Instantly the horses began to snort and exhibited signs of restlessness. On the removal of the second nail they held up their heads proudly, and when the third nail was hammered out they fell upon their provender and devoured it voraciously. The cavalrymen were now convinced that their horses had been the victims of some deviltry at the hands of their hostess, whom they believed to be a sorceress. Before their departure, therefore, they gave her a good beating with their sabre scabbards to teach her not to practice her nefarious arts upon the horses of honest people.
It will suffice merely to allude to the theory of the phallic origin of the superstitious use of the horse-shoe, a branch of our subject capable of much elaboration. The horse-shoe is still the conventional figure for the yoni (a phallic emblem) in modern Hindu temples. This theory is discussed in “Ancient Faiths embodied in Ancient Names,” by Thomas Inman, M. D., London, 1873; and in “A Discourse on the Worship of Priapus,” by Richard Payne Knight, Esq., London, 1865.
Phallic ornaments are of great antiquity, and amulets of this character have been found in the earliest Etruscan tombs. Specimens are also to be seen in the various Italian museums.
The yoni symbol guards the entrances of ancient temples in Mexico and Peru, as well as in India.
Ornate Mexican sacred stones of the horse-shoe form, relics of the ancient Maya tribes, are classed in the National Museum at Washington, D. C., as representative of fecundity and nature-worship; and horse-shoe symbols are found in Aztec manuscripts relating to agriculture as signs of abundance.[215]
Phallic charms are seen above the entrances of houses and over tent-doors in north Africa to avert the evil eye, and to bring health and good fortune. Much information on this subject may be found in a chapter on serpent and phallic worship in “Rivers of Life,” by Major-General J. G. R. Forlong, London, 1883; and in an essay on “Phallism in Ancient Religions,” by C. Staniford Wake, 1888.
On a curious tablet found near a prehistoric mound in the vicinity of the village of Cahokia, Saint Clair County, Illinois, are portrayed human faces with bird-like profiles, diamond-shaped eyes, and low foreheads surmounted by ornamental crowns or head-dresses. The mouths are wide open, and in front of them are represented symbols having a well-defined horse-shoe form. These symbols, although probably of phallic origin, are thought to signify the principle of life residing in the breath, just as in India the horse-shoe is an emblem of the soul.[216]
The horse-shoe, associated usually with some other symbol, is not infrequently seen displayed on the signs of British taverns. There is a well-known hostelry bearing this sign and name on Tottenham Court Road in London. To quote from “The History of Signboards,” by Jacob Larwood and John Camden Hotten:—
The Three Horse-shoes are not uncommon, and the single shoe may be met with in many combinations, arising from the old belief in its lucky influences. Thus the Horse and Horse-Shoe was the sign of William Warden at Dover, as appears from his token. The Sun and Horse-Shoe is still a public-house sign in Great Tichfield Street, and the Magpie and Horse-Shoe may be seen carved in Fetter Lane; the magpie is perched within the horse-shoe, a bunch of grapes being suspended from it. The Horns and Horse-shoe is represented on the token of William Grainge, in Gutter Lane, 1666, a horse-shoe within a pair of antlers. The Hoop and Horse-shoe on Tower Hill was formerly called the Horse-shoe.
Miller Christy, in his book “The Trade Signs of Essex,” says that horse-shoe signs probably owe their origin partly to the fact that this symbol appears on the arms of the Farriers’ Company, and partly to the old practice of fastening a horse-shoe upon the stable-door or elsewhere as a witch-scarer. In the county of Essex the horse-shoe may be seen upon the signs of beer-houses at Great Parndon, Braintree, Waltham Abbey, and High Ongar.
There was formerly more than one noted inn in London known as the Half-Moon, and a street of that name, leading from Piccadilly, is well known. The name and symbol of the full moon, however, seldom appear on sign-boards. Butler asks in “Hudibras:”—
The reason is doubtless because of the favorable auspices associated from time immemorial with the crescent moon.
One need hardly accept as plausible the explanation sometimes offered, namely, that the half-moon tavern symbol is a silent invitation to eat and drink to one’s full capacity; a hint, as it were, to follow the crescent moon’s example and “get full.”
The origin of the horse-shoe as a charm has been ascribed to its resemblance to the metallic aureole or meniscus formerly placed over the heads of images of patron saints in churches, and which is also represented in ancient pictures of the Virgin.
This aureole, or more properly nimbus, was probably of pagan origin, for in early times circles of stars frequently ornamented the heads of statues of the gods, as emblematic of divinity. In speaking of certain ancient relics found in Ireland, Mr. W. G. Wood-Martin (“Pagan Ireland,” p. 492) says:—