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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.]