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.