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 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 Cæsar, 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 Ihiannan 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."

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 mediæval times was to baptize to Christian uses as many