  | 
| Midnight in Greyfriar's Cemetery, Edinburgh | 
 As most readers of this blog know, your humble correspondent spent a few supremely wonderful years in Fife, Scotland; The Forefathers came from that area. This particular post is treading on thin ice as it may over-extend your author's actual knowledge base - input from weel-kenn'd Scottish readers is particularly sought to remedy errors or omissions. Information is derived in the first part from neighbors, friends and Lodge Brothers about both current and earlier 20th century observations of the date. These have been supplemented by a little internet research, mostly to buttress the writer's poor memory but to also resolve apparent conflicts in information (does that sound like a cautious historian?).
The Dictionary of the Scots Language defines Halloween (under the entry for Hallow) as 'the eve of All
 Saints' Day, i.e. 31st October, in the old Celtic calendar the last day
 of the year and the first of winter.  
It appears that Halloween, a custom of central and borders Scotland has become confounded and compounded with Samhain of the same date. Samhain 
 is a 
Gaelic festival marking the end of the harvest season and the beginning of winter or the "darker half"
 of the year. Being Gaelic, this festival would be contained within the area of Scotland north of Edinburgh whereas Halloween was the festival for the remainder of Scotland. Alas, your writer cannot find a definitive answer to this melding. More recently,
a Samhain-based festival has sprung up in Edinburgh, more celebrated by unrestrained revelers than true neopagans.
In Scotland, 'trick or treaters" are denominated "guisers." Guising has been a part of Halloween/Samhain in Scotland, Ireland and the Isle 
of Man since the 16th century or earlier - which would seem to indicate 
that it is a 'new' introduction (but from whence?). Guisers go 
door-to-door in costume and in exchange for edible treats or a small 
denomination of 
money such as a farthing or ha-penny (in the old days), they sing or recite or otherwise 
perform (your author can remember this as a function of Halloweens in 
Kentucky during the 1950s where treats had to be 
earned).
The "traditional illumination for guisers or pranksters abroad on the night in some places was provided by turnips, hollowed out to act as lanterns and often carved with grotesque faces to represent spirits or goblins". 
Their purpose of them is to ward off bogles, haints, wraiths, dunters, habetrots, kelpies, red-caps, spunkies
 and their ilk said to be about on the night. From hard experience, it can be said that turnips are hard as rocks compared to pumpkins and a common knife is inadequate for the task! A Fife friend used woodworker's chisels and gouges to carve neeps (turnips).
A traditional guising song (and my English translation) is purported to be:
Hallowe'en a nicht o' tine
A can'le in a castock,
A howkit neep wi' glowerin' een 
To fleg baith witch and warlock.
Halloween is a night of fire
a candle in a cabbage stem 
A hollowed turnip wide eyed one
to scare both witch and warlock 
Another guising song and my shaky translation:
 'Canty dame wi kindly looks,
Ye hae fairins in yer neuks,
Aipples reid, or aipples 
green,
Up, and gie's oor Halloween!'
 
Cheerful lady with a kind appearance,
You have presents in your nooks,
apples red or apples green,
Get up give whenever its Halloween  
Both of the guising songs shown above are written in broad Scots, not to be confused with Gaelic. A clarification from the Scots Language Centre is in order: "Scots originated with the tongue of the Angles who arrived in 
Scotland about AD 600, or 1,400 years ago. During the Middle Ages this 
language developed and grew apart from its sister tongue in England, 
until a distinct Scots language had evolved.  At one time Scots was the 
national language of Scotland, spoken by Scottish kings, and was used to
 write the official records of the country."  Gaelic speakers represent about 1% of the modern population of Scotland whereas most over 60 Scots in the central and borders areas speak some form of Scots (it has 
major regional dialects). Robert Burns and Sir Walter Scott both wrote in Scots language. Mr. Fuzzy understands some bits and bobs of Fifish broad Scots but zero Gaelic.
Besides guising, All Hallow's Eve was also  time for some forms of divination. From 
Historic UK's web site here are two foms:
(1) "an engaged couple to each put a nut on the fire. If the nuts burned 
quietly then the marriage would be happy, however if the nuts spat and 
hissed then the marriage would be stormy. Similarly, if a girl put two 
nuts on the fire, one for her lover and one for herself, and the nuts 
spat and hissed, then this was a bad omen for their future together."
(2) The plants mentioned in the first gusing song above "were the stalks of the kale 
plant or 'castocks'. The stalks were pulled out of the ground after 
dark with one's eyes shut. The idea was that the length and straightness
 of the stalk would indicate a future partner's height and figure. Any 
soil on the stalk would indicate wealth."
Should the reader think the concept of spirits and witches is a far-fetched, outdated concept, a bit of British legal history from Wikipedia might provide illumination. "The 
Witchcraft Act (9 Geo. II c. 5) was a law passed by the Parliament of the Kingdom of Great Britain in 1735 which made it a crime for a person to claim that any human being had magical powers or was guilty of practising witchcraft. The maximum penalty set out by the Act was a year's imprisonment." "In September 1944, Helen Duncan
 was jailed under the Witchcraft Act on the grounds that she had claimed
 to summon spirits. It is often contended, by her followers that her 
imprisonment was in fact at the behest of superstitious military 
intelligence officers who feared she would reveal the secret plans for D-Day. She came to the attention of the authorities after supposedly contacting the spirit of a sailor of the HMS 
Barham," when that sinking was still a classified secret. Duncan spent nine months in dire prison conditions for her crime. The Witchcraft Act was not repealed in Britain until 1951. 
Hopefully you will now understand where many American Halloween customs originated.
You might really enjoy Fiona Ritchie's special program of Scottish All Hallow's Eve music:
 http://www.npr.org/2014/10/31/360423868/the-thistle-shamrock-tales-for-all-hallows-eve
I leave you with Robert Burns' 1785 epic poem, written in the Scots language, best read with a wee dram of single malt and Fiona's program ambient in the background. Note his reference to castocks and casting nuts into the fire in the second verse:
"Halloween"
Upon that night, when fairies light 
On Cassilis Downans
2dance, 
Orowre
 the lays, in splendid blaze, 
On sprightly coursers prance; 
Or
 for Colean the rout is ta'en, 
Beneath the moon's pale beams; 
There, up the Cove,
3to stray 
an'
 rove, 
Amang
 the 
rocks
 and streams 
To sport that night; 
Amang
 the 
bonie
 winding banks, 
Where Doon 
rins
, 
wimplin
, clear; 
Where Bruce
4ance
 rul'd the martial ranks, 
An'
 shook his Carrick spear; 
Some merry, friendly, 
countra-folks
Together did convene, 
To 
burn
 their 
nits
, 
an'pou
 their 
stocks
, 
An'haud
 their 
Halloween
Fu'
 blythe that night. 
The lasses 
feat
, 
an'
 cleanly neat, 
Mairbraw
 than when they're fine; 
Their faces blythe, 
fu'
 sweetly 
kythe
, 
Hearts 
leal
, 
an'
 warm, 
an'kin'
: 
The lads 
saetrig
, 
wi'wooer-babs
Weel-knotted
 on their 
garten
; 
Some 
uncoblate
, 
an'
 some 
wi'gabs
Gar
 lasses' hearts 
gang
 startin 
Whiles
 fast at night. 
Then, first 
an'
 foremost, thro' the 
kail
, 
Their 
stocks5mauna'
 be sought 
ance
; 
They 
steek
 their 
een
, and 
grapean'wale
For 
muckleanes
, 
an'straughtanes
. 
Poor 
hav'rel
 Will 
fellaff
 the 
drift
, 
An'
 wandered thro' the 
bow-kail
, 
An'
 pou't for want 
o'
 better shift 
A 
runt
 was like a sow-tail 
Saebow't
 that night. 
Then, 
straughtor
 crooked, 
yirdornane
, 
They roar 
an'
 cry 
a'
 throu'ther; 
The 
verawee-things
, toddlin, 
rin
, 
Wi'stocks
 out 
owre
 their 
shouther
: 
An'gif
 the custock's sweet 
or
 sour, 
Wi'joctelegs
 they taste them; 
Syne
 coziely, 
aboon
 the door, 
Wi'cannie
 care, they've plac'd them 
To lie that night. 
The lassies 
stawfrae
 'mang them 
a'
, 
To 
pou
 their stalks 
o'
 corn;
6
ButRab
 slips out, 
an'jinks
 about, 
Behint
 the 
muckle
 thorn: 
He grippit Nelly hard and fast: 
Loud skirl'd 
a'
 the lasses; 
But
 her 
tap-picklemaist
 was lost, 
Whankiutlin
 in the 
fause-house7
Wi'
 him that night. 
The 
auldguid-wife'sweel-hoorditnits8
Are round 
an'
 round dividend, 
An'mony
 lads 
an'
 lasses' fates 
Are there that night decided: 
Some kindle 
couthie
 side 
by
 side, 
And 
burnthegither
 trimly; 
Some start 
awawi'
 saucy pride, 
An'
 jump out 
owre
 the chimlie 
Fu'
 high that night. 
Jean slips in 
twa
, 
wi'tentiee'e
; 
Wha
 'twas, she 
wadna
 tell; 
But
 this is Jock, 
an'
 this is me, 
She says in to hersel': 
He bleez'd 
owre
 her, 
an'
 she 
owre
 him, 
As they 
wad
 never 
mair
 part: 
Till
 fuff! he started up the 
lum
, 
An'
 Jean had 
e'en
 a 
sair
 heart 
To see't that night. 
Poor Willie, 
wi'
 his 
bow-kailrunt
, 
Was 
bruntwi'primsie
 Mallie; 
An'
 Mary, 
nae
 doubt, took the 
drunt
, 
To be compar'd to Willie: 
Mall's 
nitlap
 out, 
wi'
 pridefu' fling, 
An'
 her 
ainfit
, it 
brunt
 it; 
While Willie 
lap
, and swore 
by
 jing, 
'Twas just the way he wanted 
To be that night. 
Nell had the 
fause-house
 in her 
min'
, 
She 
pitsherselan'
 Rob in; 
In loving 
bleeze
 they sweetly join, 
Till
 white in 
ase
 they're sobbin: 
Nell's heart was dancin at the view; 
She whisper'd Rob to 
leuk
 for't: 
Rob, 
stownlins
, 
prie'd
 her 
boniemou'
, 
Fu'
 cozie in the 
neuk
 for't, 
Unseen that night. 
ButMerran
 sat 
behint
 their backs, 
Her thoughts on Andrew Bell: 
She 
lea'es
 them 
gashin
 at their 
cracks
, 
An'
 slips 
out-by
 hersel'; 
She thro' the 
yard
 the nearest 
taks
, 
An'
 for the kiln she goes then, 
An'darklinsgrapit
 for the 
bauks
, 
And in the blue-clue
9throws then, 
Right fear't that night. 
An'
 ay she 
win't
, 
an'
 ay she 
swat
 -- 
I 
wat
 she made 
naejaukin
; 
Till
 something held within the 
pat
, 
Good Lord! 
but
 she was quaukin! 
But
 whether 'twas the 
deilhimsel
, 
Or
 whether 'twas a 
bauk-en'
, 
Or
 whether it was Andrew Bell, 
She did 
na
 wait on talkin 
To 
spier
 that night. 
Wee
 Jenny to her graunie says, 
"Will ye go 
wi'
 me, graunie? 
I'll eat the apple at the glass,
10
I 
gatfrae
 uncle Johnie:" 
She 
fuff't
 her pipe 
wi'sic
 a 
lunt
, 
In wrath she was 
sae
 vap'rin, 
She notic't 
naanaizlebrunt
Her 
braw
, new, 
worset
 apron 
Out thro' that night. 
"Ye little skelpie-limmer's face! 
I 
daur
 you try 
sic
 sportin, 
As seek the foul thief 
ony
 place, 
For him to 
spae
 your fortune: 
Nae
 doubt 
but
 ye may 
get
 a sight! 
Great cause ye 
hae
 to fear it; 
For 
mony
 a 
ane
 has 
gotten
 a fright, 
An'
 liv'd 
an'
 died 
deleerit
, 
On 
sic
 a night. 
"
Aehairstafore
 the 
Sherra-moor
, 
I mind't as weel's 
yestreen
 -- 
I was a 
gilpey
 then, I'm sure 
I was 
na
 past fyfteen: 
The 
simmer
 had been 
cauldan'wat
, 
An'stuff
 was 
unco
 green; 
An'
 eye a rantin 
kirn
 we 
gat
, 
An'
 just on 
Halloween
It 
fell
 that night. 
"Our 
stibble-rig
 was 
Rab
 M'Graen, 
A clever, sturdy 
fallow
; 
His 
singat
 Eppie Sim 
wi'
 wean, 
That lived in Achmacalla: 
He 
gat
 hemp-seed,
11I 
mind
 it 
weel
, 
An'he made 
unco
 light 
o't
; 
Butmony
 a day was 
by
 himsel', 
He was 
saesairly
 frighted 
That 
vera
 night." 
Then up 
gat
 fechtin Jamie Fleck, 
An'
 he 
swoorby
 his conscience, 
That he could 
saw
 hemp-seed a peck; 
For it was 
a'but
 nonsense: 
The 
auld
 guidman 
raught
 down the 
pock
, 
An'
 out a handfu' 
gied
 him; 
Syne
 bad him slip frae' 
mang
 the folk, 
Sometime when 
naeanesee'd
 him, 
An'
 try't that night. 
He marches thro' 
amang
 the 
stacks
, 
Tho' he was something 
sturtin
; 
The 
graip
 he for a harrow 
taks
, 
An'haurls
 at his 
curpin
: 
And ev'ry now 
an'
 then, he says, 
"Hemp-seed I 
saw
 thee, 
An'
 her that is to be my lass 
Come after me, 
an'
 draw thee 
As fast this night." 
He wistl'd up Lord Lennox' March 
To keep his courage cherry; 
Altho' his hair began to arch, 
He was 
saefley'dan'eerie
: 
Till
 presently he hears a squeak, 
An'
 then a 
granean'gruntle
; 
He 
by
 his 
shouthergae
 a 
keek
, 
An'
 tumbled 
wi'
 a 
wintle
Out-owre that night. 
He roar'd a horrid murder-shout, 
In dreadfu' desperation! 
An'
 young 
an'auld
 come 
rinnin
 out, 
An'
 hear the sad narration: 
He 
swoor
 'twas hilchin Jean M'Craw, 
OrcrouchieMerran
 Humphie -- 
Till
 stop! she trotted thro' them 
a'
; 
And 
wha
 was it 
butgrumphie
Asteer
 that night! 
Meg 
fainwad
 to the barn 
gaen
, 
To 
winn
 three 
wechtso'naething
;
12
But
 for to meet the 
deil
 her 
lane
, 
She 
patbut
 little faith in: 
She 
gies
 the 
herd
 a 
picklenits
, 
An'twared
 cheekit apples, 
To watch, while for the barn she 
sets
, 
In hopes to see Tam Kipples 
That 
vera
 night. 
She turns the 
keywi'canniethraw
, 
An'owre the threshold ventures; 
But
 first on 
Sawniegies
 a 
ca'
, 
Syne
 baudly in she enters: 
A 
ratton
 rattl'd up the 
wa'
, 
An'
 she cry'd Lord preserve her! 
An'
 ran thro' 
midden-holean'a'
, 
An'
 pray'd 
wi'
 zeal and fervour, 
Fu'
 fast that night. 
They 
hoy't
 out Will, 
wi'sair
 advice; 
They 
hecht
 him some fine 
brawane
; 
It chanc'd the 
stack
 he 
faddom't
 thrice
13
Was 
timmer-propt
 for 
thrawin
: 
He 
taks
 a 
swirlieauldmoss-oak
For some black, grousome 
carlin
; 
An'loot
 a 
winze
, 
an'
 drew a stroke, 
Till
 skin in 
blypescamhaurlin
Aff's 
nieves
 that night. 
A wanton widow Leezie was, 
As 
cantie
 as a kittlen; 
But
 och! that night, 
amang
 the 
shaws
, 
She 
gat
 a 
fearfu'
 settlin! 
She thro' the 
whins
, 
an'by
 the cairn, 
An'owre
 the hill 
gaedscrievin
; 
Whare
 three lairds' 
lan's
 met at a 
burn
,
14
To dip her left 
sark-sleeve
 in, 
Was bent that night. 
Whilesowre
 a 
linn
 the 
burnie
 plays, 
As thro' the glen it 
wimpl't
; 
Whiles
 round a rocky 
scar
 it strays, 
Whiles
 in a 
wiel
 it dimpl't; 
Whiles
 glitter'd to the nightly rays, 
Wi'
 bickerin', dancin' dazzle; 
Whilescookit
 undeneath the 
braes
, 
Below the spreading hazel 
Unseen that night. 
Amang
 the 
brachens
, on the 
brae
, 
Between her 
an'
 the moon, 
The 
deil
, 
or
 else 
anoutlerquey
, 
Gat
 up 
an'
 ga'e a 
croon
: 
Poor Leezie's heart 
maistlap
 the 
hool
; 
Near 
lav'rock-height
 she 
jumpit
, 
Butmist
 a 
fit
, 
an'
 in the pool 
Out-owre the 
lugs
 she 
plumpit
, 
Wi'
 a plunge that night. 
In order, on the clean 
hearth-stane
, 
The 
luggies15three are ranged; 
An'
 ev'ry time great care is ta'en 
To see them duly changed: 
Auld
 uncle John, 
wha
 wedlock's joys 
Sin'
 Mar's-year did desire, 
Because he 
gat
 the 
toom
 dish thrice, 
He heav'd them on the fire 
In wrath that night. 
Wi'
 merry 
sangs
, 
an'
 friendly 
cracks
, 
I 
wat
 they did 
na
 weary; 
And 
unco
 tales, 
an'
 funnie jokes -- 
Their sports were cheap 
an'
 cheery: 
Till
 butter'd 
sowens
,
16wi'
 fragrant 
lunt
, 
Seta'
 their 
gabs
 a-steerin; 
Syne
, 
wi'
 a social glass 
o'strunt
, 
They parted 
aff
 careerin 
Fu'
 blythe that night. 
[
Footnote 1: Is thought to be a night when witches, devils, and other 
mischief-making beings are abroad on their baneful midnight errands; 
particularly those aerial people, the fairies, are said on that night to hold 
a grand anniversary,. -- R.B.] 
[Footnote 2: Certain little, romantic, rocky, green hills, in the 
neighbourhood of the ancient seat of the Earls of Cassilis. -- R.B.] 
[Footnote 3: A noted cavern near Colean house, called the Cove of Colean; 
which, as well as Cassilis Downans, is famed, in country story, for being a 
favorite haunt of fairies. -- R.B.] 
[Footnote 4: The famous family of that name, the ancestors of Robert, the 
great deliverer of his country, were Earls of Carrick. -- R.B.] 
[Footnote 5: The first ceremony of Halloween is pulling each a "stock," or 
plant of kail. They must go out, hand in hand, with eyes shut, and pull the 
first they meet with: its being big or little, straight or crooked, is 
prophetic of the size and shape of the grand object of all their spells -- the 
husband or wife. If any "yird," or earth, stick to the root, that is "tocher," 
or fortune; and the taste of the "custock," that is, the heart of the stem, is 
indicative of the natural temper and disposition. Lastly, the stems, or, to 
give them their ordinary appellation, the "runts," are placed somewhere above 
the head of the door; and the Christian names of the people whom chance brings 
into the house are, according to the priority of placing the "runts," the 
names in question. -- R. B.] 
[Footnote 6: They go to the barnyard, and pull each, at three different times, 
a stalk of oats. If the third stalk wants the "top-pickle," that is, the grain 
at the top of the stalk, the party in question will come to the marriage-bed 
anything but a maid.-R.B.] 
[Footnote 7: When the corn is in a doubtful state, by being too green or wet, 
the stack-builder, by means of old timber, etc., makes a large apartment in 
his stack, with an opening in the side which is fairest exposed to the wind: 
this he calls a "fause-house." -- R.B.] 
[Footnote 8: Burning the nuts is a favorite charm. They name the lad and lass 
to each particular nut, as they lay them in the fire; and according as they 
burn quietly together, or start from beside one another, the course and issue 
of the courtship will be. -- R.B.] 
[Footnote 9: Whoever would, with success, try this spell, must strictly 
observe these directions: Steal out, all alone, to the kiln, and darkling, 
throw into the "pot" a clue of blue yarn; wind it in a new clue off the old 
one; and, toward the latter end, something will hold the thread: demand, "Wha 
hauds?" i.e., who holds? and answer will be returned from the kiln-pot, by 
naming the Christian and surname of your future spouse. -- R.B.] 
[Footnote 10: Take a candle and go alone to a looking-glass; eat an apple 
before it, and some traditions say you should comb your hair all the time; the 
face of your conjungal companion, to be, will be seen in the glass, as if 
peeping over your shoulder. -- R.B.] 
[Footnote 11: Steal out, unperceived, and sow a handful of hemp-seed, 
harrowing it with anything you can conveniently draw after you. Repeat now and 
then: "Hemp-seed, I saw thee, hemp-seed, I saw thee; and him (or her) that is 
to be my true love, come after me and pou thee." Look over your left shoulder, 
and you will see the appearance of the person invoked, in the attitude of 
pulling hemp. Some traditions say, "Come after me and shaw thee," that is, 
show thyself; in which case, it simply appears. Others omit the harrowing, and 
say: "Come after me and harrow thee." -- R.B.] 
[Footnote 12: This charm must likewise be performed unperceived and alone. You 
go to the barn, and open both doors, taking them off the hinges, if possible; 
for there is danger that the being about to appear may shut the doors, and do 
you some mischief. Then take that instrument used in winnowing the corn, which 
in our country dialect we call a "wecht," and go through all the attitudes of 
letting down corn against the wind. Repeat it three times, and the third time 
an apparition will pass through the barn, in at the windy door and out at the 
other, having both the figure in question, and the appearance or retinue, 
marking the employment or station in life. -- R.B.] 
[Footnote 13: Take an opportunity of going unnoticed to a "bear-stack," and 
fathom it three times round. The last fathom of the last time you will catch 
in your arms the appearance of your future conjugal yoke-fellow. -- R.B.] 
[Footnote 14: You go out, one or more (for this is a social spell), to a south 
running spring, or rivulet, where "three lairds' lands meet," and dip your 
left shirt sleeve. Go to bed in sight of a fire, and hang your wet sleeve 
before it to dry. Lie awake, and, some time near midnight, an apparition, 
having the exact figure of the grand object in question, will come and turn 
the sleeve, as if to dry the other side of it. -- R.B.] 
[Footnote 15: Take three dishes, put clean water in one, foul water in 
another, and leave the third empty; blindfold a person and lead him to the 
hearth where the dishes are ranged; he (or she) dips the left hand; if by 
chance in the clean water, the future (husband or) wife will come to the bar 
of matrimony a maid; if in the foul, a widow; if in the empty dish, it 
foretells, with equal certainty, no marriage at all. It is repeated three 
times, and every time the arrangement of the dishes is altered. -- R.B.] 
[Footnote 16: Sowens, with butter instead of milk to them, is always the 
Halloween Supper. -- R.B.]