Outlander - Diana Gabaldon [5]
“In the old days,” he explained as we went, “and not so long ago, either, when a house was built, it was customary to kill something and bury it under the foundation, as a propitiation to the local earth spirits. You know, ‘He shall lay the foundations thereof in his firstborn and in his youngest son shall he set up the gates of it.’ Old as the hills.”
I shuddered at the quotation. “In that case, I suppose it’s quite modern and enlightened of them to be using chickens instead. You mean, since the houses are fairly new, nothing was buried under them, and the inhabitants are now remedying the omission.”
“Yes, exactly.” Frank seemed pleased with my progress, and patted me on the back. “According to the vicar, many of the local folk thought the War was due in part to people turning away from their roots and omitting to take proper precautions, such as burying a sacrifice under the foundation, that is, or burning fishes’ bones on the hearth—except haddocks, of course,” he added, happily distracted. “You never burn a haddock’s bones—did you know?—or you’ll never catch another. Always bury the bones of a haddock instead.”
“I’ll bear it in mind,” I said. “Tell me what you do in order never to see another herring, and I’ll do it forthwith.”
He shook his head, absorbed in one of his feats of memory, those brief periods of scholastic rapture where he lost touch with the world around him, absorbed completely in conjuring up knowledge from all its sources.
“I don’t know about herring,” he said absently. “For mice, though, you hang bunches of Trembling Jock about—‘Trembling Jock i’ the hoose, and ye’ll ne’er see a moose,’ you know. Bodies under the foundation, though—that’s where a lot of the local ghosts come from. You know Mountgerald, the big house at the end of the High Street? There’s a ghost there, a workman on the house who was killed as a sacrifice for the foundation. In the eighteenth century sometime; that’s really fairly recent,” he added thoughtfully.
“The story goes that by order of the house’s owner, one wall was built up first, then a stone block was dropped from the top of it onto one of the workmen—presumably a dislikable fellow was chosen for the sacrifice—and he was buried then in the cellar and the rest of the house built up over him. He haunts the cellar where he was killed, except on the anniversary of his death and the four Old Days.”
“Old Days?”
“The ancient feasts,” he explained, still lost in his mental notes. “Hogmanay, that’s New Year’s, Midsummer Day, Beltane and All Hallows’. Druids, Beaker Folk, early Picts, everybody kept the sun feasts and the fire feasts, so far as we know. Anyway, ghosts are freed on the holy days, and can wander about at will, to do harm or good as they please.” He rubbed his chin thoughtfully. “It’s getting on for Beltane—close to the spring equinox. Best keep an eye out, next time you pass the kirkyard.” His eyes twinkled, and I realized the trance had ended.
I laughed. “Are there a number of famous local ghosts, then?”
He shrugged. “Don’t know. We’ll ask the Vicar, shall we, next time we see him?”
We saw the Vicar quite shortly, in fact. He, along with most of the other inhabitants of the village, was down in the pub, having a lager-and-light in celebration of the houses’ new sanctification.
He seemed rather embarrassed at being caught in the act of condoning acts of paganism, as it were, but brushed it off as merely a local observance with historical color, like the Wearing of the Green.
“Really rather fascinating, you know,” he confided, and I recognized, with an internal sigh, the song of the scholar, as identifying a sound as the terr-whit! of a thrush. Harking to the call of a kindred spirit, Frank at once settled down to the mating dance of academe, and they were soon neck-deep in archetypes and the parallels between ancient superstitions and modern religions. I shrugged and made my own way through the crowd to the bar and back,