ith floral scrolls, having between the designs, on two
sides, upright _columellae_ of five pillars. The history of this cup is
interesting. It is said to have been taken by Magnus, the Norwegian King
of Man, from St. Olave's shrine. On what ground this statement rests
does not appear. What is really known about the goblet is that having
belonged for at least a hundred years to the Fletcher family, the owners
of Ballafletcher, it was sold with the effects of the last of the family
in 1778, and was bought by Robert Caesar, Esq., who gave it to his niece
for safe keeping. This niece was, perhaps, the "old lady, a connection
of the family of Fletcher," who is mentioned by Train as having
presented the cup to Colonel Wilks. The tradition is that it had been
given to the first of the Fletcher family more than two centuries ago,
with the injunction "that as long as he preserved it peace and plenty
would follow; but woe to him who broke it, as he would surely be haunted
by the _lhiannan Shee_," or "peaceful spirit" of Ballafletcher. It was
kept in a recess, whence it was never taken except on Christmas and
Easter days, or, according to Train's account, at Christmas alone. Then,
we are told, it was "filled with wine, and quaffed off at a breath by
the head of the house only, as a libation to the spirit for her
protection."[121]

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 mediaeval 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
superstiti