History Samhain

1 history

1.1 in irish mythology
1.2 historic customs
1.3 celtic revival

history

samain or samuin name of feis or festival marking beginning of winter in gaelic ireland. attested in of earliest old irish literature, 10th century onward. 1 of 4 gaelic seasonal festivals: samhain (~1 november), imbolc (~1 february), bealtaine (~1 may) , lughnasadh (~1 august). samhain , bealtaine, @ witherward side of year each other, thought have been important. sir james george frazer wrote in golden bough: study in magic , religion 1 may , 1 november of little importance european crop-growers, of great importance herdsmen. @ beginning of summer cattle driven upland summer pastures , beginning of winter led back. thus, frazer suggests halving year @ 1 may , 1 november dates time when celts pastoral people, dependent on herds.

some neolithic passage tombs in ireland aligned sunrise around times of samhain , imbolc. these include mound of hostages (dumha na ngiall) @ hill of tara, , cairn l @ slieve na calliagh.

in medieval ireland festival marked end of season trade , warfare , time tribal gatherings. these gatherings popular setting irish tales.

in irish mythology

the hero fionn fighting aillen, said have burned tara each samhain

irish mythology spoken tradition, of written down in middle ages christian monks, christianized extent. nevertheless, these tales may shed light on samhain meant , how marked in ancient ireland.

irish mythology tells samhain 1 of 4 seasonal festivals of year, , 10th-century tale tochmarc emire ( wooing of emer ) lists samhain first of these 4 quarter days . tales marked great gatherings held meetings, feasted, drank alcohol, , held contests.

according irish mythology, samhain (like bealtaine) time when doorways otherworld opened, allowing supernatural beings , souls of dead come our world; while bealtaine summer festival living, samhain festival dead . boyhood deeds of fionn says sídhe (fairy mounds or portals otherworld) open @ samhain . tells high king of ireland hosted great gathering @ tara each samhain. each year fire-breather aillen emerges otherworld , burns down palace of tara after lulling sleep music. 1 samhain, young fionn mac cumhaill able stay awake , slays aillen magical spear, made leader of fianna. acallam na senórach ( colloquy of elders ) tells how 3 female werewolves emerge cave of cruachan (an otherworld portal) each samhain , kill livestock. when cas corach plays harp, take on human form, , fianna warrior caílte slays them spear.

some tales may suggest offerings or sacrifices made @ samhain. in lebor gabála Érenn (or book of invasions ), each samhain people of nemed had give two-thirds of children, corn , milk monstrous fomorians. fomorians seem represent harmful or destructive powers of nature; personifications of chaos, darkness, death, blight , drought. tribute paid nemed s people may represent sacrifice offered @ beginning of winter, when powers of darkness , blight in ascendant . according later dindsenchas , annals of 4 masters—which written christian monks—samhain in ancient ireland associated god or idol called crom cruach. texts claim first-born child sacrificed @ stone idol of crom cruach in magh slécht. king tigernmas, , three-fourths of people, died while worshiping crom cruach there 1 samhain.

the legendary kings diarmait mac cerbaill , muirchertach mac ercae each die threefold death on samhain, involves wounding, burning , drowning, , of forewarned. in tale togail bruidne dá derga ( destruction of dá derga s hostel ), king conaire mór meets death on samhain after breaking geasa (prohibitions or taboos). warned of impending doom 3 undead horsemen messengers of donn, god of dead. boyhood deeds of fionn tells how each samhain men of ireland went woo beautiful maiden lives in fairy mound on brí eile (croghan hill). says each year killed mark occasion , persons unknown. academics suggest these tales recall human sacrifice, , argue several ancient irish bog bodies (such old croghan man) appear have been kings ritually killed, of them around time of samhain.

in echtra neraí ( adventure of nera ), king ailill of connacht sets retinue test of bravery on samhain night. offers prize whoever can make gallows , tie band around hanged man s ankle. each challenger thwarted demons , runs king s hall in fear. however, nera succeeds, , dead man asks drink. nera carries him on , stop @ 3 houses. enter third, dead man drinks , spits on householders, killing them. returning, nera sees fairy host burning king s hall , slaughtering inside. follows host through portal otherworld. nera learns saw vision of happen next samhain unless done. able return hall , warns king.

the tale aided chrimthainn maic fidaig ( killing of crimthann mac fidaig ) tells how mongfind kills brother, king crimthann of munster, 1 of sons might become king. mongfind offers crimthann poisoned drink @ feast, asks drink first. having no other choice drink poison, dies on samhain eve. middle irish writer notes samhain called féile moingfhinne (the festival of mongfind or mongfhionn), , women , rabble make petitions @ samhain.

many other events in irish mythology happen or begin on samhain. invasion of ulster makes main action of táin bó cúailnge ( cattle raid of cooley ) begins on samhain. cattle-raiding typically summer activity, invasion during off-season surprised ulstermen. second battle of magh tuireadh begins on samhain. morrígan , dagda meet , have sex before battle against fomorians; in way morrígan acts sovereignty figure , gives victory dagda s people, tuatha dé danann. in aislinge Óengusa ( dream of Óengus ) when , bride-to-be switch bird human form, , in tochmarc Étaíne ( wooing of Étaín ) day on Óengus claims kingship of brú na bóinne.

oweynagat ( cave of cats ), 1 of many gateways otherworld whence beings , spirits said have emerged on samhain.

several sites in ireland linked samhain. each samhain host of otherworldly beings said emerge oweynagat ( cave of cats ), @ rathcroghan in county roscommon. hill of ward (or tlachtga) in county meath thought have been site of great samhain gathering , bonfire; iron age ringfort said have been goddess or druid tlachtga gave birth triplets , later died.

in stations of sun: history of ritual year in britain (1996), ronald hutton writes: no doubt there [pagan] religious observances well, none of tales ever portrays . historic reference pagan religious rites in work of geoffrey keating (died 1644), source unknown. hutton says may no religious rites mentioned because, centuries after christianization, writers had no record of them. hutton suggests samhain may not have been particularly associated supernatural. says gatherings of royalty , warriors on samhain may have been ideal setting such tales, in same way many arthurian tales set @ courtly gatherings @ christmas or pentecost.

historic customs

samhain 1 of 4 main festivals of gaelic calendar, marking end of harvest , beginning of winter. samhain customs mentioned in several medieval texts. in serglige con culainn ( cúchulainn s sickbed ), said festival of ulaid @ samhain lasted week: samhain itself, , 3 days before , after. involved great gatherings @ held meetings, feasted, drank alcohol, , held contests. togail bruidne dá derga notes bonfires lit @ samhain , stones cast fires. mentioned in geoffrey keating s foras feasa ar Éirinn, written in 1600s draws on earlier medieval sources, of unknown. claims feis of tara held week every third samhain, when nobles , ollams of ireland met lay down , renew laws, , feast. claims druids lit sacred bonfire @ tlachtga , made sacrifices gods, burning them in fire. adds other fires doused , re-lit bonfire.

traditionally, samhain time take stock of herds , food supplies. cattle brought down winter pastures after 6 months in higher summer pastures. time choose animals need slaughtered winter. custom still observed many farm , raise livestock because when meat keep since freeze has come , since summer grass gone , free foraging no longer possible. thought of rituals associated slaughter have been transferred other winter holidays. on st. martin s day (11 november) in ireland, animal – rooster, goose or sheep – slaughtered , of blood sprinkled on threshold of house. offered saint martin, may have taken place of god or gods, , eaten part of feast. custom common in parts of ireland until 19th century, , found in other parts of europe. @ new year in hebrides, man dressed in cowhide circle township sunwise. bit of hide burnt , breathe in smoke. these customs meant keep away bad luck, , similar customs found in other celtic regions.

bonfires big part of festival in many areas (pictured beltane bonfire in scotland)

as @ bealtaine, bonfires lit on hilltops @ samhain , there rituals involving them. however, modern era, seem have been common in parts of scottish highlands, on isle of man, in north , mid wales, , in parts of ulster. f. marian mcneill says force-fire (or need-fire) traditional way of lighting them, notes method gradually died out. likewise, kinds of wood traditionally used, later records show many kinds of flammable material burnt. suggested fires kind of imitative or sympathetic magic – mimicked sun, helping powers of growth , holding decay , darkness of winter. may have served symbolically burn , destroy harmful influences . accounts 18th , 19th centuries suggest fires (as smoke , ashes) deemed have protective , cleansing powers. in moray, boys asked bonfire fuel each house in village. when fire lit, 1 after of youths laid himself down on ground near fire possible not burned, , in such position let smoke roll on him. others ran through smoke , jumped on him . when bonfire burnt down, scattered ashes, vying each other should scatter them most. sometimes, 2 bonfires built side side, , people – livestock – walk between them cleansing ritual. bones of slaughtered cattle said have been cast upon bonfires. in pre-christian gaelic world, cattle main form of wealth , center of agricultural , pastoral life.

people took flames bonfire homes. in parts of scotland, torches of burning fir or turf carried sunwise around homes , fields protect them. in places, people doused hearth fires on samhain night. each family solemnly re-lit hearth communal bonfire, bonding community together. 17th century writer geoffrey keating claimed ancient tradition, instituted druids. dousing old fire , bringing in new may have been way of banishing evil, done @ new year festivals in many countries.

snap-apple night (1833), painted daniel maclise, shows people playing divination games on 31 october in ireland

the bonfires used in divination rituals. in 18th century ochtertyre, ring of stones—one each person—was laid round fire, perhaps on layer of ashes. ran round torch, exulting . in morning, stones examined , if mislaid said person represented not live out year. similar custom observed in north wales , in brittany. james frazer says may come older custom of burning them (i.e. human sacrifice) or may have been symbolic. divination has been part of festival since ancient times, , has survived in rural areas. @ household festivities throughout gaelic regions , wales, there many rituals intended divine future of gathered, regard death , marriage. apples , hazelnuts used in these divination rituals or games. in celtic mythology, apples associated otherworld , immortality, while hazelnuts associated divine wisdom. 1 of common games apple bobbing. involved hanging small wooden rod ceiling @ head height, lit candle on 1 end , apple hanging other. rod spun round , took turns try catch apple teeth. apples peeled in 1 long strip, peel tossed on shoulder, , shape said form first letter of future spouse s name. 2 hazelnuts roasted near fire; 1 named person roasting them , other person desired. if nuts jumped away heat, bad sign, if nuts roasted quietly foretold match. items hidden in food—usually cake, barmbrack, cranachan, champ or sowans—and portions of served out @ random. person s future foretold item happened find; example ring meant marriage , coin meant wealth. salty oatmeal bannock baked; person ate in 3 bites , went bed in silence without drink. said result in dream in future spouse offers them drink quench thirst. egg whites dropped in water, , shapes foretold number of future children. children chase crows , divine of these things number of birds or direction flew.

as noted earlier, samhain seen liminal time, when boundary between world , otherworld more crossed. meant aos sí, spirits or fairies , more come our world. many scholars see aos sí remnants of pagan gods , nature spirits. @ samhain, believed aos sí needed propitiated ensure people , livestock survived winter. such, offerings of food , drink left outside aos sí. portions of crops might left in ground them. 1 custom—described blatant example of pagan rite surviving christian epoch —was observed in outer hebrides until 19th century. on 31 october, locals go down shore. 1 man wade water waist, pour out cup of ale , ask seonaidh ( shoney ), whom called god of sea , bestow blessings on them. people took special care not offend aos sí , sought ward-off out cause mischief. stayed near home or, if forced walk in darkness, turned clothing inside-out or carried iron or salt keep them @ bay. dead honored @ samhain. beginning of winter may have been seen fitting time so, time of dying in nature. souls of dead thought revisit homes seeking hospitality. places set @ dinner table , fire welcome them. belief souls of dead return home on 1 night of year , must appeased seems have ancient origins , found in many cultures throughout world. james frazer suggests perhaps natural thought approach of winter should drive poor, shivering, hungry ghosts bare fields , leafless woodlands shelter of cottage . however, souls of thankful kin return bestow blessings of wronged person return wreak revenge.

a mari lwyd, welsh equivalent of láir bhán

mumming , guising part of samhain @ least 16th century , recorded in parts of ireland, scotland, mann , wales. involved people going house house in costume (or in disguise), reciting songs or verses in exchange food. suggested evolved tradition whereby people impersonated aos sí, or souls of dead, , received offerings on behalf. impersonating these spirits or souls believed protect oneself them. s. v. peddle suggests guisers personify old spirits of winter, demanded reward in exchange fortune . mcneill suggests ancient festival included people in masks or costumes representing these spirits , modern custom came this. in ireland, costumes worn went before nightfall collecting samhain feast.

in parts of southern ireland during 19th century, guisers included hobby horse known láir bhán (white mare). man covered in white sheet , carrying decorated horse skull (representing láir bhán) lead group of youths, blowing on cow horns, farm farm. @ each recited verses, of savoured of paganism , , farmer expected donate food. if farmer donated food expect fortune muck olla ; not doing bring misfortune. akin mari lwyd (grey mare) procession in wales, takes place @ midwinter. in wales white horse seen omen of death. in places, young people cross-dressed. in scotland, young men went house-to-house masked, veiled, painted or blackened faces, threatening mischief if not welcomed. common in 16th century in scottish countryside , persisted 20th. suggested blackened faces comes using bonfire s ashes protection. elsewhere in europe, costumes, mumming , hobby horses part of other yearly festivals. however, in celtic-speaking regions particularly appropriate night upon supernatural beings said abroad , imitated or warded off human wanderers .

an irish seán na gealaí turnip lantern 20th century @ museum of country life

hutton writes: when imitating malignant spirits short step guising playing pranks . playing pranks @ samhain recorded in scottish highlands far 1736 , common in ireland, led samhain being nicknamed mischief night in parts. wearing costumes @ halloween spread england in 20th century, did custom of playing pranks, though there had been mumming @ other festivals. @ time of mass transatlantic irish , scottish immigration, popularised halloween in north america, halloween in ireland , scotland had strong tradition of guising , pranks. trick-or-treating may have come custom of going door-to-door collecting food samhain feasts, fuel samhain bonfires and/or offerings aos sí. alternatively, may have come saints/all souls custom of collecting soul cakes.

the traditional illumination guisers or pranksters abroad on night in places provided turnips or mangel wurzels, hollowed out act lanterns , carved grotesque faces . set on windowsills. made them, lanterns variously said represent spirits or supernatural beings, or used ward off evil spirits. these common in parts of ireland , scotland 20th century. found in somerset (see punkie night). in 20th century spread other parts of england , became known jack-o -lanterns.

celtic revival

during late 19th , 20th century celtic revival, there upswell of interest in samhain , other celtic festivals. sir john rhys put forth had been celtic new year . inferred contemporary folklore in ireland , wales, felt full of hallowe en customs associated new beginnings . visited mann , found manx called 31 october new year s night or hog-unnaa. tochmarc emire, written in middle ages, reckoned year around 4 festivals @ beginning of seasons, , put samhain @ beginning of those. however, hutton says evidence being celtic or gaelic new year s day flimsy. rhys s theory popularised sir james george frazer, though @ times did acknowledge evidence inconclusive. frazer put forth samhain had been pagan celtic festival of dead , had been christianized saints , souls. since then, samhain has been popularly seen celtic new year , ancient festival of dead. calendar of celtic league, example, begins , ends @ samhain.