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+The Project Gutenberg EBook of The Book of Hallowe'en, by Ruth Edna Kelley
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever. You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Book of Hallowe'en
+
+Author: Ruth Edna Kelley
+
+Release Date: February 21, 2007 [EBook #20644]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE BOOK OF HALLOWE'EN ***
+
+
+
+
+Produced by Suzan Flanagan, Ted Garvin and the Online
+Distributed Proofreading Team at http://www.pgdp.net
+
+
+
+
+
+[Illustration: HALLOWE'EN FESTIVITIES.
+
+_From an Old English Print_]
+
+
+
+ The
+ Book of Hallowe'en
+
+ By
+
+ RUTH EDNA KELLEY, A. M.
+
+ _Lynn Public Library_
+
+ _ILLUSTRATED_
+
+ BOSTON
+
+ LOTHROP, LEE & SHEPARD CO.
+
+ * * * * *
+
+ Published, August, 1919
+
+ COPYRIGHT, 1919,
+ BY LOTHROP, LEE & SHEPARD CO.
+
+ _All Rights Reserved_
+
+ The Book of Hallowe'en
+
+ Norwood Press
+ BERWICK & SMITH CO.
+ NORWOOD, MASS.
+ U. S. A.
+
+ * * * * *
+
+ _To my Mother and the memory of my Father
+ who inspired and encouraged me
+ in the writing of this
+ book_
+
+ * * * * *
+
+
+
+
+PREFACE
+
+
+This book is intended to give the reader an account of the origin
+and history of Hallowe'en, how it absorbed some customs belonging
+to other days in the year,--such as May Day, Midsummer, and
+Christmas. The context is illustrated by selections from ancient
+and modern poetry and prose, related to Hallowe'en ideas.
+
+Those who wish suggestions for readings, recitations, plays, and
+parties, will find the lists in the appendix useful, in addition to
+the books on entertainments and games to be found in any public
+library.
+
+Special acknowledgment is made to Messrs. E. P. Dutton & Company
+for permission to use the poem entitled "Hallowe'en" from "The
+Spires of Oxford and Other Poems," by W. M. Letts; to Messrs.
+Longmans, Green & Company for the poem "Pomona," by William Morris;
+and to the Editors of _The Independent_ for the use of five poems.
+
+ RUTH EDNA KELLEY.
+
+ LYNN, _1919_.
+
+
+
+
+CONTENTS
+
+
+CHAP. PAGE
+
+I. SUN-WORSHIP. THE SOURCES OF HALLOWE'EN 1
+
+II. THE CELTS: THEIR RELIGION AND FESTIVALS 5
+
+III. SAMHAIN 16
+
+IV. POMONA 23
+
+V. THE COMING OF CHRISTIANITY. ALL SAINTS'. ALL SOULS' 27
+
+VI. ORIGIN AND CHARACTER OF HALLOWE'EN OMENS 33
+
+VII. HALLOWE'EN BELIEFS AND CUSTOMS IN IRELAND 35
+
+VIII. HALLOWE'EN BELIEFS AND CUSTOMS IN SCOTLAND
+ AND THE HEBRIDES 59
+
+IX. HALLOWE'EN BELIEFS AND CUSTOMS IN ENGLAND AND MAN 82
+
+X. HALLOWE'EN BELIEFS AND CUSTOMS IN WALES 101
+
+XI. HALLOWE'EN BELIEFS AND CUSTOMS IN BRITTANY AND FRANCE 107
+
+XII. THE TEUTONIC RELIGION. WITCHES 119
+
+XIII. WALPURGIS NIGHT 136
+
+XIV. MORE HALLOWTIDE BELIEFS AND CUSTOMS 142
+
+XV. HALLOWE'EN IN AMERICA 149
+
+ "FOUR POEMS" 172
+
+ MAGAZINE REFERENCES TO HALLOWE'EN ENTERTAINMENTS 179
+
+ SUPPLEMENTARY LIST OF READINGS, RECITATIONS, AND PLAYS 182
+
+ INDEX TO QUOTATIONS 184
+
+ INDEX 188
+
+
+
+
+ILLUSTRATIONS
+
+
+Hallowe'en Festivities _Frontispiece_
+ FACING PAGE
+In Hallowe'en Time 34
+
+The Witch of the Walnut-Tree 100
+
+The Witches' Dance (_Valpurgisnacht_) 138
+
+Fortune-Telling 148
+
+Hallowe'en Tables, I 156
+
+Hallowe'en Tables, II 158
+
+No Hallowe'en without a Jack-o'-lantern 178
+
+
+
+
+The Book of Hallowe'en
+
+
+
+
+CHAPTER I
+
+SUN-WORSHIP. THE SOURCES OF HALLOWE'EN
+
+
+If we could ask one of the old-world pagans whom he revered as his
+greatest gods, he would be sure to name among them the sun-god;
+calling him Apollo if he were a Greek; if an Egyptian, Horus or
+Osiris; if of Norway, Sol; if of Peru, Bochica. As the sun is the
+center of the physical universe, so all primitive peoples made it
+the hub about which their religion revolved, nearly always
+believing it a living person to whom they could say prayers and
+offer sacrifices, who directed their lives and destinies, and could
+even snatch men from earthly existence to dwell for a time with
+him, as it draws the water from lakes and seas.
+
+In believing this they followed an instinct of all early peoples, a
+desire to make persons of the great powers of nature, such as the
+world of growing things, mountains and water, the sun, moon, and
+stars; and a wish for these gods they had made to take an interest
+in and be part of their daily life. The next step was making
+stories about them to account for what was seen; so arose myths and
+legends.
+
+The sun has always marked out work-time and rest, divided the year
+into winter idleness, seed-time, growth, and harvest; it has always
+been responsible for all the beauty and goodness of the earth; it
+is itself splendid to look upon. It goes away and stays longer and
+longer, leaving the land in cold and gloom; it returns bringing the
+long fair days and resurrection of spring. A Japanese legend tells
+how the hidden sun was lured out by an image made of a copper plate
+with saplings radiating from it like sunbeams, and a fire kindled,
+dancing, and prayers; and round the earth in North America the
+Cherokees believed they brought the sun back upon its northward
+path by the same means of rousing its curiosity, so that it would
+come out to see its counterpart and find out what was going on.
+
+All the more important church festivals are survivals of old rites
+to the sun. "How many times the Church has decanted the new wine of
+Christianity into the old bottles of heathendom." Yule-tide, the
+pagan Christmas, celebrated the sun's turning north, and the old
+midsummer holiday is still kept in Ireland and on the Continent as
+St. John's Day by the lighting of bonfires and a dance about them
+from east to west as the sun appears to move. The pagan Hallowe'en
+at the end of summer was a time of grief for the decline of the
+sun's glory, as well as a harvest festival of thanksgiving to him
+for having ripened the grain and fruit, as we formerly had
+husking-bees when the ears had been garnered, and now keep our own
+Thanksgiving by eating of our winter store in praise of God who
+gives us our increase.
+
+Pomona, the Roman goddess of fruit, lends us the harvest element of
+Hallowe'en; the Celtic day of "summer's end" was a time when
+spirits, mostly evil, were abroad; the gods whom Christ dethroned
+joined the ill-omened throng; the Church festivals of All Saints'
+and All Souls' coming at the same time of year--the first of
+November--contributed the idea of the return of the dead; and the
+Teutonic May Eve assemblage of witches brought its hags and their
+attendant beasts to help celebrate the night of October 31st.
+
+
+
+
+CHAPTER II
+
+THE CELTS: THEIR RELIGION AND FESTIVALS
+
+
+The first reference to Great Britain in European annals of which we
+know was the statement in the fifth century B. C. of the Greek
+historian Herodotus, that Ph[oe]nician sailors went to the British
+Isles for tin. He called them the "Tin Islands." The people with
+whom these sailors traded must have been Celts, for they were the
+first inhabitants of Britain who worked in metal instead of stone.
+
+The Druids were priests of the Celts centuries before Christ came.
+There is a tradition in Ireland that they first arrived there in
+270 B. C., seven hundred years before St. Patrick. The account of
+them written by Julius Cæsar half a century before Christ speaks
+mainly of the Celts of Gaul, dividing them into two ruling classes
+who kept the people almost in a state of slavery; the knights, who
+waged war, and the Druids who had charge of worship and sacrifices,
+and were in addition physicians, historians, teachers, scientists,
+and judges.
+
+Cæsar says that this cult originated in Britain, and was
+transferred to Gaul. Gaul and Britain had one religion and one
+language, and might even have one king, so that what Cæsar wrote of
+Gallic Druids must have been true of British.
+
+The Celts worshipped spirits of forest and stream, and feared the
+powers of evil, as did the Greeks and all other early races. Very
+much of their primitive belief has been kept, so that to Scotch,
+Irish, and Welsh peasantry brooks, hills, dales, and rocks abound
+in tiny supernatural beings, who may work them good or evil, lead
+them astray by flickering lights, or charm them into seven years'
+servitude unless they are bribed to show favor.
+
+The name "Druid" is derived from the Celtic word "druidh," meaning
+"sage," connected with the Greek word for oak, "drus,"
+
+ "The rapid oak-tree--
+ Before him heaven and earth quake:
+ Stout door-keeper against the foe.
+ In every land his name is mine."
+
+ TALIESIN: _Battle of the Trees._
+
+for the oak was held sacred by them as a symbol of the omnipotent
+god, upon whom they depended for life like the mistletoe growing
+upon it. Their ceremonies were held in oak-groves.
+
+Later from their name a word meaning "magician" was formed, showing
+that these priests had gained the reputation of being dealers in
+magic.
+
+ "The Druid followed him and suddenly, as we are told, struck him
+ with a druidic wand, or according to one version, flung at him a
+ tuft of grass over which he had pronounced a druidical
+ incantation."
+
+ O'CURRY: _Ancient Irish._
+
+They dealt in symbols, common objects to which was given by the
+interposition of spirits, meaning to signify certain facts, and
+power to produce certain effects. Since they were tree-worshippers,
+trees and plants were thought to have peculiar powers.
+
+Cæsar provides them with a galaxy of Roman divinities, Mercury,
+Mars, Jupiter, and Minerva, who of course were worshipped under
+their native names. Their chief god was Baal, of whom they believed
+the sun the visible emblem. They represented him by lowlier tokens,
+such as circles and wheels. The trefoil, changed into a figure
+composed of three winged feet radiating from a center, represented
+the swiftness of the sun's journey. The cross too was a symbol of
+the sun, being the appearance of its light shining upon dew or
+stream, making to the half-closed eye little bright crosses. One
+form of the cross was the swastika.
+
+To Baal they made sacrifices of criminals or prisoners of war,
+often burning them alive in wicker images. These bonfires lighted
+on the hills were meant to urge the god to protect and bless the
+crops and herds. From the appearance of the victims sacrificed in
+them, omens were taken that foretold the future. The gods and other
+supernatural powers in answer to prayer were thought to signify
+their will by omens, and also by the following methods: the ordeal,
+in which the innocence or guilt of a person was shown by the way
+the god permitted him to endure fire or other torture; exorcism,
+the driving out of demons by saying mysterious words or names over
+them. Becoming skilled in interpreting the will of the gods, the
+Druids came to be known as prophets.
+
+ "O Deirdré, terrible child,
+ For thee, red star of our ruin,
+ Great weeping shall be in Eri--
+ Woe, woe, and a breach in Ulla.
+
+ * * * * *
+
+ "Thy feet shall trample the mighty
+ Yet stumble on heads thou lovest."
+
+ TODHUNTER: _Druid song of Cathvah._
+
+They kept their lore for the most part a secret, forbidding it to
+be written, passing it down by word of mouth. They taught the
+immortality of the soul, that it passed from one body to another at
+death.
+
+ "If, as those Druids taught, which kept the British rites,
+ And dwelt in darksome groves, there counselling with sprites,
+ When these our souls by death our bodies do forsake
+ They instantly again do other bodies take----"
+
+ DRAYTON: _Polyolbion._
+
+They believed that on the last night of the old year (October 31st)
+the lord of death gathered together the souls of all those who had
+died in the passing year and had been condemned to live in the
+bodies of animals, to decree what forms they should inhabit for the
+next twelve months. He could be coaxed to give lighter sentences by
+gifts and prayers.
+
+The badge of the initiated Druid was a glass ball reported to be
+made in summer of the spittle of snakes, and caught by the priests
+as the snakes tossed it into the air.
+
+ "And the potent adder-stone
+ Gender'd 'fore the autumnal moon
+ When in undulating twine
+ The foaming snakes prolific join."
+
+ MASON: _Caractacus._
+
+It was real glass, blown by the Druids themselves. It was supposed
+to aid the wearer in winning lawsuits and securing the favor of
+kings.
+
+An animal sacred to the Druids was the cat.
+
+"A slender black cat reclining on a chain of old silver" guarded
+treasure in the old days. For a long time cats were dreaded by the
+people because they thought human beings had been changed to that
+form by evil means.
+
+The chief festivals of the Druids fell on four days, celebrating
+phases of the sun's career. Fires of sacrifice were lighted
+especially at spring and midsummer holidays, by exception on
+November 1st.
+
+May Day and November Day were the more important, the beginning and
+end of summer, yet neither equinoxes nor solstices. The time was
+divided then not according to sowing and reaping, but by the older
+method of reckoning from when the herds were turned out to pasture
+in the spring and brought into the fold again at the approach of
+winter--by a pastoral rather than an agricultural people.
+
+On the night before Beltaine ("Baal-fire"), the first of May, fires
+were burned to Baal to celebrate the return of the sun bringing
+summer. Before sunrise the houses were decked with garlands to
+gladden the sun when he appeared; a rite which has survived in
+"going maying." The May-Day fires were used for purification.
+Cattle were singed by being led near the flames, and sometimes bled
+that their blood might be offered as a sacrifice for a prosperous
+season.
+
+ "When lo! a flame,
+ A wavy flame of ruddy light
+ Leaped up, the farmyard fence above.
+ And while his children's shout rang high,
+ His cows the farmer slowly drove
+ Across the blaze,--he knew not why."
+
+ KICKHAM: _St. John's Eve._
+
+A cake was baked in the fire with one piece blacked with charcoal.
+Whoever got the black piece was thereby marked for sacrifice to
+Baal, so that, as the ship proceeded in safety after Jonah was cast
+overboard, the affairs of the group about the May-Eve fire might
+prosper when it was purged of the one whom Baal designated by lot.
+Later only the symbol of offering was used, the victim being forced
+to leap thrice over the flames.
+
+In history it was the day of the coming of good. Partholon, the
+discoverer and promoter of Ireland, came thither from the other
+world to stay three hundred years. The gods themselves, the
+deliverers of Ireland, first arrived there "through the air" on May
+Day.
+
+June 21st, the day of the summer solstice, the height of the sun's
+power, was marked by midnight fires of joy and by dances. These
+were believed to strengthen the sun's heat. A blazing wheel to
+represent the sun was rolled down hill.
+
+ "A happy thought.
+ Give me this cart-wheel.
+ I'll have it tied with ropes and smeared with pitch,
+ And when it's lighted, I will roll it down
+ The steepest hillside."
+
+ HAUPTMANN: _Sunken Bell._
+ (Lewisohn _trans._)
+
+Spirits were believed to be abroad, and torches were carried about
+the fields to protect them from invasion. Charms were tried on that
+night with seeds of fern and hemp, and dreams were believed to be
+prophetic.
+
+Lugh, in old Highland speech "the summer sun"
+
+ "The hour may hither drift
+ When at the last, amid the o'erwearied Shee--
+ Weary of long delight and deathless joys--
+ One you shall love may fade before your eyes,
+ Before your eyes may fade, and be as mist
+ Caught in the sunny hollow of Lu's hand,
+ Lord of the Day."
+
+ SHARP: _Immortal Hour._
+
+had for father one of the gods and for mother the daughter of a
+chief of the enemy. Hence he possessed some good and some evil
+tendencies. He may be the Celtic Mercury, for they were alike
+skilled in magic and alchemy, in deception, successful in combats
+with demons, the bringers of new strength and cleansing to the
+nation. He said farewell to power on the first of August, and his
+foster-mother had died on that day, so then it was he set his
+feast-day. The occasion was called "Lugnasad," "the bridal of Lugh"
+and the earth, whence the harvest should spring. It was celebrated
+by the offering of the first fruits of harvest, and by races and
+athletic sports. In Meath, Ireland, this continued down into the
+nineteenth century, with dancing and horse-racing the first week of
+August.
+
+
+
+
+CHAPTER III
+
+SAMHAIN
+
+
+On November first was Samhain ("summer's end").
+
+ "Take my tidings:
+ Stags contend;
+ Snows descend--
+ Summer's end!
+
+ "A chill wind raging,
+ The sun low keeping,
+ Swift to set
+ O'er seas high sweeping.
+
+ "Dull red the fern;
+ Shapes are shadows;
+ Wild geese mourn
+ O'er misty meadows.
+
+ "Keen cold limes each weaker wing,
+ Icy times--
+ Such I sing!
+ Take my tidings."
+
+ GRAVES: _First Winter Song._
+
+Then the flocks were driven in, and men first had leisure after
+harvest toil. Fires were built as a thanksgiving to Baal for
+harvest. The old fire on the altar was quenched before the night of
+October 31st, and the new one made, as were all sacred fires, by
+friction. It was called "forced-fire." A wheel and a spindle were
+used: the wheel, the sun symbol, was turned from east to west,
+sunwise. The sparks were caught in tow, blazed upon the altar, and
+were passed on to light the hilltop fires. The new fire was given
+next morning, New Year's Day, by the priests to the people to light
+their hearths, where all fires had been extinguished. The blessed
+fire was thought to protect the year through the home it warmed. In
+Ireland the altar was Tlactga, on the hill of Ward in Meath, where
+sacrifices, especially black sheep, were burnt in the new fire.
+From the death struggles and look of the creatures omens for the
+future year were taken.
+
+The year was over, and the sun's life of a year was done. The
+Celts thought that at this time the sun fell a victim for six
+months to the powers of winter darkness. In Egyptian mythology one
+of the sun-gods, Osiris, was slain at a banquet by his brother
+Sîtou, the god of darkness. On the anniversary of the murder, the
+first day of winter, no Egyptian would begin any new business for
+fear of bad luck, since the spirit of evil was then in power.
+
+From the idea that the sun suffered from his enemies on this day
+grew the association of Samhain with death.
+
+ "The melancholy days are come, the saddest of the year,
+ Of wailing winds, and naked woods, and meadows brown and sere.
+ Heaped in the hollows of the grove, the wither'd leaves lie dead;
+ They rustle to the eddying gust, and to the rabbit's tread.
+ The robin and the wren are flown, and from the shrub the jay
+ And from the wood-top calls the crow, through all the gloomy day.
+
+ "The wind-flower and the violet, they perished long ago,
+ And the wild rose and the orchis died amid the summer glow:
+ But on the hill the golden-rod, and the aster in the wood,
+ And the yellow sun-flower by the brook in autumn beauty stood,
+ Till fell the frost from the cold clear heaven, as falls the
+ plague on men,
+ And the brightness of their smile was gone from upland, glade,
+ and glen."
+
+ BRYANT: _Death of the Flowers._
+
+In the same state as those who are dead, are those who have never
+lived, dwelling right in the world, but invisible to most mortals
+at most times. Seers could see them at any time, and if very many
+were abroad at once others might get a chance to watch them too.
+
+ "There is a world in which we dwell,
+ And yet a world invisible.
+ And do not think that naught can be
+ Save only what with eyes ye see:
+ I tell ye that, this very hour,
+ Had but your sight a spirit's power,
+ Ye would be looking, eye to eye,
+ At a terrific company."
+
+ COXE: _Hallowe'en._
+
+These supernatural spirits ruled the dead. There were two classes:
+the Tuatha De Danann, "the people of the goddess Danu," gods of
+light and life; and spirits of darkness and evil. The Tuatha had
+their chief seat on the Isle of Man, in the middle of the Irish
+Sea, and brought under their power the islands about them. On a
+Midsummer Day they vanquished the Fir Bolgs and gained most of
+Ireland, by the battle of Moytura.
+
+A long time afterwards--perhaps 1000 B. C.--the Fomor, sea-demons,
+after destroying nearly all their enemies by plagues, exacted from
+those remaining, as tribute, "a third part of their corn, a third
+part of their milk, and a third part of their children." This tax
+was paid on Samhain. It was on the week before Samhain that the
+Fomor landed upon Ireland. On the eve of Samhain the gods met them
+in the second battle of Moytura, and they were driven back into the
+ocean.
+
+As Tigernmas, a mythical king of Ireland, was sacrificing "the
+firstlings of every issue, and the scions of every clan" to Crom
+Croich, the king idol, and lay prostrate before the image, he and
+three-fourths of his men mysteriously disappeared.
+
+ "Then came
+ Tigernmas, the prince of Tara yonder
+ On Hallowe'en with many hosts.
+ A cause of grief to them was the deed.
+ Dead were the men
+ Of Bamba's host, without happy strength
+ Around Tigernmas, the destructive man of the north,
+ From the worship of Crom Cruaich. 'T was no luck for them.
+ For I have learnt,
+ Except one-fourth of the keen Gaels,
+ Not a man alive--lasting the snare!
+ Escaped without death in his mouth."
+
+ _Dinnsenchus of Mag Slecht_ (Meyer _trans._).
+
+This was direct invocation, but the fire rites which were continued
+so long afterwards were really only worshipping the sun by proxy,
+in his nearest likeness, fire.
+
+Samhain was then a day sacred to the death of the sun, on which had
+been paid a sacrifice of death to evil powers. Though overcome at
+Moytura evil was ascendant at Samhain. Methods of finding out the
+will of spirits and the future naturally worked better then, charms
+and invocations had more power, for the spirits were near to help,
+if care was taken not to anger them, and due honors paid.
+
+
+
+
+CHAPTER IV
+
+POMONA
+
+
+Ops was the Latin goddess of plenty. Single parts of her province
+were taken over by various other divinities, among whom was Pomona
+(_pomorum patrona_, "she who cares for fruits"). She is represented
+as a maiden with fruit in her arms and a pruning-knife in her hand.
+
+ "I am the ancient apple-queen.
+ As once I was so am I now--
+ For evermore a hope unseen
+ Betwixt the blossom and the bough.
+
+ "Ah, where's the river's hidden gold!
+ And where's the windy grave of Troy?
+ Yet come I as I came of old,
+ From out the heart of summer's joy."
+
+ MORRIS: _Pomona._
+
+Many Roman poets told stories about her, the best known being by
+Ovid, who says that she was wooed by many orchard-gods, but
+preferred to remain unmarried. Among her suitors was Vertumnus
+("the changer"), the god of the turning year, who had charge of the
+exchange of trade, the turning of river channels, and chiefly of
+the change in nature from flower to ripe fruit. True to his
+character he took many forms to gain Pomona's love. Now he was a
+ploughman (spring), now a fisherman (summer), now a reaper
+(autumn).
+
+At last he took the likeness of an old woman (winter), and went to
+gossip with Pomona. After sounding her mind and finding her averse
+to marriage, the woman pleaded for Vertumnus's success.
+
+ "Is not he the first to have the fruits which
+ are thy delight? And does he not hold thy
+ gifts in his joyous right hand?"
+
+ OVID: _Vertumnus and Pomona._
+
+Then the crone told her the story of Anaxarete who was so cold to
+her lover Iphis that he hanged himself, and she at the window
+watching his funeral train pass by was changed to a marble statue.
+Advising Pomona to avoid such a fate, Vertumnus donned his proper
+form, that of a handsome young man, and Pomona, moved by the story
+and his beauty, yielded and became his wife.
+
+Vertumnus had a statue in the Tuscan Way in Rome, and a temple. His
+festival, the Vortumnalia, was held on the 23d of August, when the
+summer began to wane. Garlands and garden produce were offered to
+him.
+
+Pomona had been assigned one of the fifteen _flamina_, priests
+whose duty it was to kindle the fire for special sacrifices. She
+had a grove near Ostia where a harvest festival was held about
+November first. Not much is known of the ceremonies, but from the
+similar August holiday much may be deduced. Then the deities of
+fire and water were propitiated that their disfavor might not ruin
+the crops. On Pomona's day doubtless thanks was rendered them for
+their aid to the harvest. An offering of first-fruits was made in
+August; in November the winter store of nuts and apples was opened.
+The horses released from toil contended in races.
+
+From Pomona's festival nuts and apples, from the Druidic Samhain
+the supernatural element, combined to give later generations the
+charms and omens from nuts and apples which are made trial of at
+Hallowe'en.
+
+
+
+
+CHAPTER V
+
+THE COMING OF CHRISTIANITY. ALL SAINTS'. ALL SOULS'
+
+
+The great power which the Druids exercised over their people
+interfered with the Roman rule of Britain. Converts were being made
+at Rome. Augustus forbade Romans to became initiated, Tiberius
+banished the priestly clan and their adherents from Gaul, and
+Claudius utterly stamped out the belief there, and put to death a
+Roman knight for wearing the serpent's-egg badge to win a lawsuit.
+Forbidden to practise their rites in Britain, the Druids fled to
+the isle of Mona, near the coast of Wales. The Romans pursued them,
+and in 61 A. D. they were slaughtered and their oak groves cut
+down. During the next three centuries the cult was stifled to
+death, and the Christian religion substituted.
+
+It was believed that at Christ's advent the pagan gods either died
+or were banished.
+
+ "The lonely mountains o'er
+ And the resounding shore
+ A voice of weeping heard, and loud lament.
+ From haunted spring and dale,
+ Edged with poplar pale,
+ The parting genius is with sighing sent.
+ With flower-inwoven tresses torn
+ The nymphs in twilight shade of tangled thickets mourn."
+
+ MILTON: _On the Morning of Christ's Nativity._
+
+The Christian Fathers explained all oracles and omens by saying
+that there was something in them, but that they were the work of
+the evil one. The miraculous power they seemed to possess worked
+"black magic."
+
+It was a long, hard effort to make men see that their gods had all
+the time been wrong, and harder still to root out the age-long
+growth of rite and symbol. But on the old religion might be grafted
+new names; Midsummer was dedicated to the birth of Saint John;
+Lugnasad became Lammas. The fires belonging to these times of year
+were retained, their old significance forgotten or reconsecrated.
+The rowan, or mountain ash, whose berries had been the food of the
+Tuatha, now exorcised those very beings. The trefoil signified the
+Trinity, and the cross no longer the rays of the sun on water, but
+the cross of Calvary. The fires which had been built to propitiate
+the god and consume his sacrifices to induce him to protect them
+were now lighted to protect the people from the same god, declared
+to be an evil mischief-maker. In time the autumn festival of the
+Druids became the vigil of All Hallows or All Saints' Day.
+
+All Saints' was first suggested in the fourth century, when the
+Christians were no longer persecuted, in memory of all the saints,
+since there were too many for each to have a special day on the
+church calendar. A day in May was chosen by Pope Boniface IV in 610
+for consecrating the Pantheon, the old Roman temple of all the
+gods, to the Virgin and all the saints and martyrs. Pope Gregory
+III dedicated a chapel in St. Peter's to the same, and that day was
+made compulsory in 835 by Pope Gregory IV, as All Saints'. The day
+was changed from May to November so that the crowds that thronged
+to Rome for the services might be fed from the harvest bounty. It
+is celebrated with a special service in the Greek and Roman
+churches and by Episcopalians.
+
+In the tenth century St. Odilo, Bishop of Cluny, instituted a day
+of prayer and special masses for the souls of the dead. He had been
+told that a hermit dwelling near a cave
+
+ "heard the voices and howlings of devils, which complained
+ strongly because that the souls of them that were dead were taken
+ away from their hands by alms and by prayers."
+
+ DE VORAGINE: _Golden Legend._
+
+This day became All Souls', and was set for November 2d.
+
+It is very appropriate that the Celtic festival when the spirits of
+the dead and the supernatural powers held a carnival of triumph
+over the god of light, should be followed by All Saints' and All
+Souls'. The church holy-days were celebrated by bonfires to light
+souls through Purgatory to Paradise, as they had lighted the sun to
+his death on Samhain. On both occasions there were prayers: the
+pagan petitions to the lord of death for a pleasant dwelling-place
+for the souls of departed friends; and the Christian for their
+speedy deliverance from torture. They have in common the
+celebrating of death: the one, of the sun; the other, of mortals:
+of harvest: the one, of crops; the other, of sacred memories. They
+are kept by revelry and joy: first, to cheer men and make them
+forget the malign influences abroad; second, because as the saints
+in heaven rejoice over one repentant sinner, we should rejoice over
+those who, after struggles and sufferings past, have entered into
+everlasting glory.
+
+ "Mother, my Mother, Mother-Country,
+ Yet were the fields in bud.
+ And the harvest,--when shall it rise again
+ Up through the fire and flood?
+
+ * * * * *
+
+ "Mother, my Mother, Mother-Country,
+ Was it not all to save
+ Harvest of bread?--Harvest of men?
+ And the bright years, wave on wave?
+
+ _"Search not, search not, my way-worn;
+ Search neither weald nor wave.
+ One is their heavy reaping-time
+ To the earth, that is one wide grave."_
+
+ MARKS: _All Souls' Eve._
+
+
+
+
+CHAPTER VI
+
+ORIGIN AND CHARACTER OF HALLOWE'EN OMENS
+
+
+The custom of making tests to learn the future comes from the old
+system of augury from sacrifice. Who sees in the nuts thrown into
+the fire, turning in the heat, blazing and growing black, the
+writhing victim of an old-time sacrifice to an idol?
+
+Many superstitions and charms were believed to be active at any
+time, but all those and numerous special ones worked best on
+November Eve. All the tests of all the Celtic festivals have been
+allotted to Hallowe'en. Cakes from the May Eve fire, hemp-seed and
+prophetic dreams from Midsummer, games and sports from Lugnasad
+have survived in varied forms.
+
+Tests are very often tried blindfold, so that the seeker may be
+guided by fate. Many are mystic--to evoke apparitions from the
+past or future. Others are tried with harvest grains and fruits.
+Because skill and undivided attention is needed to carry them
+through successfully, many have degenerated into mere contests of
+skill, have lost their meaning, and become rough games.
+
+Answers are sought to questions about one's future career; chiefly
+to: when and whom shall I marry? what will be my profession and
+degree of wealth, and when shall I die?
+
+[Illustration: IN HALLOWE'EN TIME.]
+
+
+
+
+CHAPTER VII
+
+HALLOWE'EN BELIEFS AND CUSTOMS IN IRELAND
+
+
+Ireland has a literature of Hallowe'en, or "Samhain," as it used to
+be called. Most of it was written between the seventh and the
+twelfth centuries, but the events were thought to have happened
+while paganism still ruled in Ireland.
+
+The evil powers that came out at Samhain lived the rest of the time
+in the cave of Cruachan in Connaught, the province which was given
+to the wicked Fomor after the battle of Moytura. This cave was
+called the "hell-gate of Ireland," and was unlocked on November Eve
+to let out spirits and copper-colored birds which killed the farm
+animals. They also stole babies, leaving in their place
+changelings, goblins who were old in wickedness while still in the
+cradle, possessing superhuman cunning and skill in music. One way
+of getting rid of these demon children was to ill-treat them so
+that their people would come for them, bringing the right ones
+back; or one might boil egg-shells in the sight of the changeling,
+who would declare his demon nature by saying that in his centuries
+of life he had never seen such a thing before.
+
+Brides too were stolen.
+
+ "You shall go with me, newly married bride,
+ And gaze upon a merrier multitude;
+ White-armed Nuala and Ængus of the birds,
+ And Feacra of the hurtling foam, and him
+ Who is the ruler of the western host,
+ Finvarra, and the Land of Heart's Desire,
+ Where beauty has no ebb, decay no flood,
+ But joy is wisdom, time an endless song."
+
+ YEATS: _Land of Heart's Desire._
+
+In the first century B. C. lived Ailill and his queen Medb. As they
+were celebrating their Samhain feast in the palace,
+
+ "Three days before Samhain at all times,
+ And three days after, by ancient custom
+ Did the hosts of high aspiration
+ Continue to feast for the whole week."
+
+ O'CIARAIN: _Loch Garman._
+
+they offered a reward to the man who should tie a bundle of twigs
+about the feet of a criminal who had been hanged by the gate. It
+was dangerous to go near dead bodies on November Eve, but a bold
+young man named Nera dared it, and tied the twigs successfully. As
+he turned to go he saw
+
+ "the whole of the palace as if on fire before him, and the heads
+ of the people of it lying on the ground, and then he thought he
+ saw an army going into the hill of Cruachan, and he followed
+ after the army."
+
+ GREGORY: _Cuchulain of Muirthemne._
+
+The door was shut. Nera was married to a fairy woman, who betrayed
+her kindred by sending Nera to warn King Ailill of the intended
+attack upon his palace the next November Eve. Nera bore summer
+fruits with him to prove that he had been in the fairy _sid_. The
+next November Eve, when the doors were opened Ailill entered and
+discovered the crown, emblem of power, took it away, and plundered
+the treasury. Nera never returned again to the homes of men.
+
+Another story of about the same time was that of Angus, the son of
+a Tuatha god, to whom in a dream a beautiful maiden appeared. He
+wasted away with love for her, and searched the country for a girl
+who should look like her. At last he saw in a meadow among a
+hundred and fifty maidens, each with a chain of silver about her
+neck, one who was like the beauty of his dream. She wore a golden
+chain about her throat, and was the daughter of King Ethal Anbual.
+King Ethal's palace was stormed by Ailill, and he was forced to
+give up his daughter. He gave as a reason for withholding his
+consent so long, that on Samhain Princess Caer changed from a
+maiden to a swan, and back again the next year.
+
+ "And when the time came Angus went to the loch, and he saw the
+ three times fifty white birds there with their silver chains
+ about their necks, and Angus stood in a man's shape at the edge
+ of the loch, and he called to the girl: 'Come and speak with me,
+ O Caer!'
+
+ "'Who is calling me?' said Caer.
+
+ "'Angus calls you,' he said, 'and if you do come, I swear by my
+ word I will not hinder you from going into the loch again.'"
+
+ GREGORY: _Cuchulain of Muirthemne._
+
+She came, and he changed to a swan likewise, and they flew away to
+King Dagda's palace, where every one who heard their sweet singing
+was charmed into a sleep of three days and three nights.
+
+Princess Etain, of the race of the Tuatha, and wife of Midir, was
+born again as the daughter of Queen Medb, the wife of Ailill. She
+remembers a little of the land from which she came, is never quite
+happy,
+
+ "But sometimes--sometimes--tell me: have you heard,
+ By dusk or moonset have you never heard
+ Sweet voices, delicate music? Never seen
+ The passage of the lordly beautiful ones
+ Men call the Shee?"
+
+ SHARP: _Immortal Hour._
+
+even when she wins the love of King Eochaidh. When they have been
+married a year, there comes Midir from the Land of Youth. By
+winning a game of chess from the King, he gets anything he may ask,
+and prays to see the Queen. When he sees her he sings a song of
+longing to her, and Eochaidh is troubled because it is Samhain, and
+he knows the great power the hosts of the air "have then over those
+who wish for happiness."
+
+ "Etain, speak!
+ What is the song the harper sings, what tongue
+ Is this he speaks? for in no Gaelic lands
+ Is speech like this upon the lips of men.
+ No word of all these honey-dripping words
+ Is known to me. Beware, beware the words
+ Brewed in the moonshine under ancient oaks
+ White with pale banners of the mistletoe
+ Twined round them in their slow and stately death.
+ It is the feast of Sáveen" (Samhain).
+
+ SHARP: _Immortal Hour._
+
+In vain Eochaidh pleads with her to stay with him. She has already
+forgotten all but Midir and the life so long ago in the Land of
+Youth.
+
+ "In the Land of Youth
+ There are pleasant places;
+ Green meadows, woods,
+ Swift grey-blue waters.
+
+ "There is no age there,
+ Nor any sorrow.
+ As the stars in heaven
+ Are the cattle in the valleys.
+
+ "Great rivers wander
+ Through flowery plains.
+ Streams of milk, of mead,
+ Streams of strong ale.
+
+ "There is no hunger
+ And no thirst
+ In the Hollow Land,
+ In the Land of Youth."
+
+ SHARP: _Immortal Hour._
+
+She and Midir fly away in the form of two swans, linked by a chain
+of gold.
+
+Cuchulain, hopelessly sick of a strange illness brought on by Fand
+and Liban, fairy sisters, was visited the day before Samhain by a
+messenger, who promised to cure him if he would go to the
+Otherworld. Cuchulain could not make up his mind to go, but sent
+Laeg, his charioteer. Such glorious reports did Laeg bring back
+from the Otherworld,
+
+ "If all Erin were mine,
+ And the kingship of yellow Bregia,
+ I would give it, no trifling deed,
+ To dwell for aye in the place I reached."
+
+ _Cuchulain's Sick-bed._ (Meyer _trans._)
+
+that Cuchulain went thither, and championed the people there
+against their enemies. He stayed a month with the fairy Fand. Emer,
+his wife at home, was beset with jealousy, and plotted against
+Fand, who had followed her hero home. Fand in fear returned to her
+deserted husband, Emer was given a Druidic drink to drown her
+jealousy, and Cuchulain another to forget his infatuation, and they
+lived happily afterward.
+
+Even after Christianity was made the vital religion in Ireland, it
+was believed that places not exorcised by prayers and by the sign
+of the cross, were still haunted by Druids. As late as the fifth
+century the Druids kept their skill in fortune-telling. King Dathi
+got a Druid to foretell what would happen to him from one
+Hallowe'en to the next, and the prophecy came true. Their religion
+was now declared evil, and all evil or at any rate suspicious
+beings were assigned to them or to the devil as followers.
+
+ "_Maire Bruin:_
+ Are not they, likewise, the children of God?
+
+ _Father Hart:_
+ Colleen, they are the children of the fiend,
+ And they have power until the end of Time,
+ When God shall fight with them a great pitched battle
+ And hack them into pieces."
+
+ YEATS: _Land of Heart's Desire._
+
+The power of fairy music was so great that St. Patrick himself was
+put to sleep by a minstrel who appeared to him on the day before
+Samhain. The Tuatha De Danann, angered at the renegade people who
+no longer did them honor, sent another minstrel, who after laying
+the ancient religious seat Tara under a twenty-three years' charm,
+burned up the city with his fiery breath.
+
+These infamous spirits dwelt in grassy mounds, called "forts,"
+which were the entrances to underground palaces full of treasure,
+where was always music and dancing. These treasure-houses were open
+only on November Eve
+
+ "For the fairy mounds of Erinn are always
+ opened about Hallowe'en."
+
+ _Expedition of Nera._ (Meyer _trans._)
+
+when the throngs of spirits, fairies, and goblins trooped out for
+revels about the country. The old Druid idea of obsession, the
+besieging of a person by an evil spirit, was practised by them at
+that time.
+
+ "This is the first day of the winter, and to-day the
+ Hosts of the Air are in their greatest power."
+
+ WARREN: _Twig of Thorn._
+
+If the fairies wished to seize a mortal--which power they had as
+the sun-god could take men to himself--they caused him to give
+them certain tokens by which he delivered himself into their hands.
+They might be milk and fire--
+
+ "_Maire Bruin:_
+ A little queer old woman cloaked in green,
+ Who came to beg a porringer of milk.
+
+ _Bridget Bruin:_
+ The good people go asking milk and fire
+ Upon May Eve--woe to the house that gives,
+ For they have power over it for a year."
+
+ YEATS: _Land of Heart's Desire._
+
+or one might receive a fairy thorn such as Oonah brings home, which
+shrivels up at the touch of St. Bridget's image;
+
+ "Oh, ever since I kept the twig of thorn and hid it, I have seen
+ strange things, and heard strange laughter and far voices
+ calling."
+
+ WARREN: _Twig of Thorn._
+
+or one might be lured by music as he stopped near the fort to watch
+the dancing, for the revels were held in secret, as those of the
+Druids had been, and no one could look on them unaffected.
+
+A story is told of Paddy More, a great stout uncivil churl, and
+Paddy Beg, a cheerful little hunchback. The latter, seeing lights
+and hearing music, paused by a mound, and was invited in. Urged to
+tell stories, he complied; he danced as spryly as he could for his
+deformity; he sang, and made himself so agreeable that the fairies
+decided to take the hump off his back, and send him home a straight
+manly fellow. The next Hallowe'en who should come by the same place
+but Paddy More, and he stopped likewise to spy at the merrymaking.
+He too was called in, but would not dance politely, added no
+stories nor songs. The fairies clapped Paddy Beg's hump on his
+back, and dismissed him under a double burden of discomfort.
+
+A lad called Guleesh, listening outside a fort on Hallowe'en heard
+the spirits speaking of the fatal illness of his betrothed, the
+daughter of the King of France. They said that if Guleesh but knew
+it, he might boil an herb that grew by his door and give it to the
+princess and make her well. Joyfully Guleesh hastened home,
+prepared the herb, and cured the royal girl.
+
+Sometimes people did not have the luck to return, but were led away
+to a realm of perpetual youth and music.
+
+ "_Father Hart._ What are you reading?
+
+ _Maire Bruin._ How a Princess Edane,
+ A daughter of a King of Ireland, heard
+ A voice singing on a May Eve like this,
+ And followed, half awake and half asleep,
+ Until she came into the land of faery,
+ Where nobody gets old and godly and grave,
+ Where nobody gets old and crafty and wise,
+ Where nobody gets old and bitter of tongue;
+ And she is still there, busied with a dance,
+ Deep in the dewy shadow of a wood,
+ Or where stars walk upon a mountain-top."
+
+ YEATS: _Land of Heart's Desire._
+
+If one returned, he found that the space which seemed to him but
+one night, had been many years, and with the touch of earthly sod
+the age he had postponed suddenly weighed him down. Ossian,
+released from fairyland after three hundred years dalliance there,
+rode back to his own country on horseback. He saw men imprisoned
+under a block of marble and others trying to lift the stone. As he
+leaned over to aid them the girth broke. With the touch of earth
+"straightway the white horse fled away on his way home, and Ossian
+became aged, decrepit, and blind."
+
+No place as much as Ireland has kept the belief in all sorts of
+supernatural spirits abroad among its people. From the time when on
+the hill of Ward, near Tara, in pre-Christian days, the sacrifices
+were burned and the Tuatha were thought to appear on Samhain, to as
+late as 1910, testimony to actual appearances of the "little
+people" is to be found.
+
+ "'Among the usually invisible races which I have seen in Ireland,
+ I distinguish five classes. There are the Gnomes, who are
+ earth-spirits, and who seem to be a sorrowful race. I once saw
+ some of them distinctly on the side of Ben Bulbin. They had
+ rather round heads and dark thick-set bodies, and in stature were
+ about two and one-half feet. The Leprechauns are different, being
+ full of mischief, though they, too, are small. I followed a
+ Leprechaun from the town of Wicklow out to the Carraig Sidhe,
+ "Rock of the Fairies," a distance of half a mile or more, where
+ he disappeared. He had a very merry face, and beckoned to me with
+ his finger. A third class are the Little People, who, unlike the
+ Gnomes and Leprechauns, are quite good-looking; and they are very
+ small. The Good People are tall, beautiful beings, as tall as
+ ourselves.... They direct the magnetic currents of the earth. The
+ Gods are really the Tuatha De Danann, and they are much taller
+ than our race.'"
+
+ WENTZ: _Fairy-faith in Celtic Countries._
+
+The sight of apparitions on Hallowe'en is believed to be fatal to
+the beholder.
+
+ "One night my lady's soul walked along the wall like a cat. Long
+ Tom Bowman beheld her and that day week fell he into the well and
+ was drowned."
+
+ PYLE: _Priest and the Piper._
+
+One version of the Jack-o'-lantern story comes from Ireland. A
+stingy man named Jack was for his inhospitality barred from all
+hope of heaven, and because of practical jokes on the Devil was
+locked out of hell. Until the Judgment Day he is condemned to walk
+the earth with a lantern to light his way.
+
+The place of the old lord of the dead, the Tuatha god Saman, to
+whom vigil was kept and prayers said on November Eve for the good
+of departed souls, was taken in Christian times by St. Colomba or
+Columb Kill, the founder of a monastery in Iona in the fifth
+century. In the seventeenth century the Irish peasants went about
+begging money and goodies for a feast, and demanding in the name of
+Columb Kill that fatted calves and black sheep be prepared. In
+place of the Druid fires, candles were collected and lighted on
+Hallowe'en, and prayers for the souls of the givers said before
+them. The name of Saman is kept in the title "Oidhche Shamhna,"
+"vigil of Saman," by which the night of October 31st was until
+recently called in Ireland.
+
+There are no Hallowe'en bonfires in Ireland now, but charms and
+tests are tried. Apples and nuts, the treasure of Pomona, figure
+largely in these. They are representative winter fruits, the
+commonest. They can be gathered late and kept all winter.
+
+A popular drink at the Hallowe'en gathering in the eighteenth
+century was milk in which crushed roasted apples had been mixed. It
+was called lambs'-wool (perhaps from "La Mas Ubhal," "the day of
+the apple fruit"). At the Hallowe'en supper "callcannon," mashed
+potatoes, parsnips, and chopped onions, is indispensable. A ring is
+buried in it, and the one who finds it in his portion will be
+married in a year, or if he is already married, will be lucky.
+
+ "They had colcannon, and the funniest things were found in
+ it--tiny dolls, mice, a pig made of china, silver sixpences, a
+ thimble, a ring, and lots of other things. After supper was over
+ all went into the big play-room, and dived for apples in a tub of
+ water, fished for prizes in a basin of flour; then there were
+ games----"
+
+ TRANT: _Hallowe'en in Ireland._
+
+A coin betokened to the finder wealth; the thimble, that he would
+never marry.
+
+A ring and a nut are baked in a cake. The ring of course means
+early marriage, the nut signifies that its finder will marry a
+widow or a widower. If the kernel is withered, no marriage at all
+is prophesied. In Roscommon, in central Ireland, a coin, a sloe,
+and a bit of wood were baked in a cake. The one getting the sloe
+would live longest, the one getting the wood was destined to die
+within the year.
+
+A mould of flour turned out on the table held similar tokens. Each
+person cut off a slice with a knife, and drew out his prize with
+his teeth.
+
+After supper the tests were tried. In the last century nut-shells
+were burned. The best-known nut test is made as follows: three nuts
+are named for a girl and two sweethearts. If one burns steadily
+with the girl's nut, that lover is faithful to her, but if either
+hers or one of the other nuts starts away, there will be no happy
+friendship between them.
+
+Apples are snapped from the end of a stick hung parallel to the
+floor by a twisted cord which whirls the stick rapidly when it is
+let go. Care has to be taken not to bite the candle burning on the
+other end. Sometimes this test is made easier by dropping the
+apples into a tub of water and diving for them, or piercing them
+with a fork dropped straight down.
+
+Green herbs called "livelong" were plucked by the children and hung
+up on Midsummer Eve. If a plant was found to be still green on
+Hallowe'en, the one who had hung it up would prosper for the year,
+but if it had turned yellow or had died, the child would also die.
+
+Hemp-seed is sown across three furrows, the sower repeating:
+"Hemp-seed, I saw thee, hemp-seed, I saw thee; and her that is to
+be my true love, come after me and draw thee." On looking back over
+his shoulder he will see the apparition of his future wife in the
+act of gathering hemp.
+
+Seven cabbage stalks were named for any seven of the company, then
+pulled up, and the guests asked to come out, and "see their
+sowls."
+
+ "One, two, three, and up to seven;
+ If all are white, all go to heaven;
+ If one is black as Murtagh's evil,
+ He'll soon be screechin' wi' the devil."
+
+Red Mike "was a queer one from his birth, an' no wonder, for he
+first saw the light atween dusk an' dark o' a Hallowe'en Eve." When
+the cabbage test was tried at a party where Mike was present, six
+stalks were found to be white, but Mike's was "all black an' fowl
+wi' worms an' slugs, an' wi' a real bad smell ahint it." Angered at
+the ridicule he received, he cried: "I've the gift o' the night, I
+have, an' on this day my curse can blast whatever I choose." At
+that the priest showed Mike a crucifix, and he ran away howling,
+and disappeared through a bog into the ground.
+
+ SHARP: _Threefold Chronicle._
+
+Twelve of the party may learn their future, if one gets a clod of
+earth from the churchyard sets up twelve candles in it, lights and
+names them. The fortune of each will be like that of the
+candle-light named for him,--steady, wavering, or soon in darkness.
+
+A ball of blue yarn was thrown out of the window by a girl who held
+fast to the end. She wound it over on her hand from left to right,
+saying the Creed backwards. When she had nearly finished, she
+expected the yarn would be held. She must ask "Who holds?" and the
+wind would sigh her sweetheart's name in at the window.
+
+In some charms the devil was invoked directly. If one walked about
+a rick nine times with a rake, saying, "I rake this rick in the
+devil's name," a vision would come and take away the rake.
+
+If one went out with nine grains of oats in his mouth, and walked
+about until he heard a girl's name called or mentioned, he would
+know the name of his future wife, for they would be the same.
+
+Lead is melted, and poured through a key or a ring into cold water.
+The form each spoonful takes in cooling indicates the occupation
+of the future husband of the girl who poured it.
+
+ "Now something like a horse would cause the jubilant maiden to
+ call out, 'A dragoon!' Now some dim resemblance to a helmet would
+ suggest a handsome member of the mounted police; or a round
+ object with a spike would seem a ship, and this of course meant a
+ sailor; or a cow would suggest a cattle-dealer, or a plough a
+ farmer."
+
+ SHARP: _Threefold Chronicle._
+
+After the future had been searched, a piper played a jig, to which
+all danced merrily with a loud noise to scare away the evil
+spirits.
+
+Just before midnight was the time to go out "alone and unperceived"
+to a south-running brook, dip a shirt-sleeve in it, bring it home
+and hang it by the fire to dry. One must go to bed, but watch till
+midnight for a sight of the destined mate who would come to turn
+the shirt to dry the other side.
+
+Ashes were raked smooth on the hearth at bedtime on Hallowe'en, and
+the next morning examined for footprints. If one was turned from
+the door, guests or a marriage was prophesied; if toward the door,
+a death.
+
+To have prophetic dreams a girl should search for a briar grown
+into a hoop, creep through thrice in the name of the devil, cut it
+in silence, and go to bed with it under her pillow. A boy should
+cut ten ivy leaves, throw away one and put the rest under his head
+before he slept.
+
+If a girl leave beside her bed a glass of water with a sliver of
+wood in it, and say before she falls asleep:
+
+ "Husband mine that is to be,
+ Come this night and rescue me,"
+
+she will dream of falling off a bridge into the water, and of being
+saved at the last minute by the spirit of her future husband. To
+receive a drink from his hand she must eat a cake of flour, soot,
+and salt before she goes to bed.
+
+The Celtic spirit of yearning for the unknown, retained nowhere
+else as much as in Ireland, is expressed very beautifully by the
+poet Yeats in the introduction to his _Celtic Twilight_.
+
+ "The host is riding from Knocknarea
+ And over the grave of Clooth-na-bare;
+ Caolte tossing his burning hair,
+ And Niam calling: 'Away, come away;
+
+ "'And brood no more where the fire is bright,
+ Filling thy heart with a mortal dream;
+ For breasts are heaving and eyes a-gleam:
+ Away, come away to the dim twilight
+
+ "'Arms are heaving and lips apart;
+ And if any gaze on our rushing band,
+ We come between him and the deed of his hand,
+ We come between him and the hope of his heart.'
+
+ "The host is rushing twixt night and day,
+ And where is there hope or deed as fair?
+ Caolte tossing his burning hair,
+ And Niam calling: 'Away, come away.'"
+
+
+
+
+CHAPTER VIII
+
+IN SCOTLAND AND THE HEBRIDES
+
+
+As in Ireland the Scotch Baal festival of November was called
+Samhain. Western Scotland, lying nearest Tara, center alike of
+pagan and Christian religion in Ireland, was colonized by both the
+people and the customs of eastern Ireland.
+
+The November Eve fires which in Ireland either died out or were
+replaced by candles were continued in Scotland. In Buchan, where
+was the altar-source of the Samhain fire, bonfires were lighted on
+hilltops in the eighteenth century; and in Moray the idea of fires
+of thanksgiving for harvest was kept to as late as 1866. All
+through the eighteenth century in the Highlands and in Perthshire
+torches of heath, broom, flax, or ferns were carried about the
+fields and villages by each family, with the intent to cause good
+crops in succeeding years. The course about the fields was sunwise,
+to have a good influence. Brought home at dark, the torches were
+thrown down in a heap, and made a fire. This blaze was called
+"Samhnagan," "of rest and pleasure." There was much competition to
+have the largest fire. Each person put in one stone to make a
+circle about it. The young people ran about with burning brands.
+Supper was eaten out-of-doors, and games played. After the fire had
+burned out, ashes were raked over the stones. In the morning each
+sought his pebble, and if he found it misplaced, harmed, or a
+footprint marked near it in the ashes, he believed he should die in
+a year.
+
+In Aberdeenshire boys went about the villages saying: "Ge's a peat
+t' burn the witches." They were thought to be out stealing milk and
+harming cattle. Torches used to counteract them were carried from
+west to east, against the sun. This ceremony grew into a game, when
+a fire was built by one party, attacked by another, and defended.
+As in the May fires of purification the lads lay down in the smoke
+close by, or ran about and jumped over the flames. As the fun grew
+wilder they flung burning peats at each other, scattered the ashes
+with their feet, and hurried from one fire to another to have a
+part in scattering as many as possible before they died out.
+
+In 1874, at Balmoral, a royal celebration of Hallowe'en was
+recorded. Royalty, tenants, and servants bore torches through the
+grounds and round the estates. In front of the castle was a heap of
+stuff saved for the occasion. The torches were thrown on. When the
+fire was burning its liveliest, a hobgoblin appeared, drawing in a
+car the figure of a witch, surrounded by fairies carrying lances.
+The people formed a circle about the fire, and the witch was tossed
+in. Then there were dances to the music of bag-pipes.
+
+It was the time of year when servants changed masters or signed up
+anew under the old ones. They might enjoy a holiday before resuming
+work. So they sang:
+
+ "This is Hallaeven,
+ The morn is Halladay;
+ Nine free nichts till Martinmas,
+ As soon they'll wear away."
+
+Children born on Hallowe'en could see and converse with
+supernatural powers more easily than others. In Ireland, evil
+relations caused Red Mike's downfall (q. v.). For Scotland Mary
+Avenel, in Scott's _Monastery_, is the classic example.
+
+ "And touching the bairn, it's weel kenn'd she was born on
+ Hallowe'en, and they that are born on Hallowe'en whiles see mair
+ than ither folk."
+
+There is no hint of dark relations, but rather of a
+clear-sightedness which lays bare truths, even those concealed in
+men's breasts. Mary Avenel sees the spirit of her father after he
+has been dead for years. The White Lady of Avenel is her peculiar
+guardian.
+
+The Scottish Border, where Mary lived, is the seat of many
+superstitions and other worldly beliefs. The fairies of Scotland
+are more terrible than those of Ireland, as the dells and streams
+and woods are of greater grandeur, and the character of the people
+more serious. It is unlucky to name the fairies, here as elsewhere,
+except by such placating titles as "Good Neighbors" or "Men of
+Peace." Rowan, elm, and holly are a protection against them.
+
+ "I have tied red thread round the bairns' throats, and given ilk
+ ane of them a riding-wand of rowan-tree, forbye sewing up a slip
+ of witch-elm into their doublets; and I wish to know of your
+ reverence if there be onything mair that a lone woman can do in
+ the matter of ghosts and fairies?--be here! that I should have
+ named their unlucky names twice ower!"
+
+ SCOTT: _Monastery._
+
+"The sign of the cross disarmeth all evil spirits."
+
+These spirits of the air have not human feelings or motives. They
+are conscienceless. In this respect Peter Pan is an immortal fairy
+as well as an immortal child. While like a child he resents
+injustice in horrified silence, like a fairy he acts with no sense
+of responsibility. When he saves Wendy's brother from falling as
+they fly,
+
+ "You felt it was his cleverness that interested him, and not the
+ saving of human life."
+
+ BARRIE: _Peter and Wendy._
+
+The world in which Peter lived was so near the Kensington Gardens
+that he could see them through the bridge as he sat on the shore of
+the Neverland. Yet for a long time he could not get to them.
+
+Peter is a fairy piper who steals away the souls of children.
+
+ "No man alive has seen me,
+ But women hear me play,
+ Sometimes at door or window,
+ Fiddling the souls away--
+ The child's soul and the colleen's
+ Out of the covering clay."
+
+ HOPPER: _Fairy Fiddler._
+
+On Hallowe'en all traditional spirits are abroad. The Scotch
+invented the idea of a "Samhanach," a goblin who comes out just at
+"Samhain." It is he who in Ireland steals children. The fairies
+pass at crossroads,
+
+ "But the night is Hallowe'en, lady,
+ The morn is Hallowday;
+ Then win me, win me, and ye will,
+ For weel I wot ye may.
+
+ "Just at the mirk and midnight hour
+ The fairy folk will ride.
+ And they that wad their true-love win,
+ At Miles Cross they maun bide."
+
+ _Ballad of Tam Lin._
+
+and in the Highlands whoever took a three-legged stool to where
+three crossroads met, and sat upon it at midnight, would hear the
+names of those who were to die in a year. He might bring with him
+articles of dress, and as each name was pronounced throw one
+garment to the fairies. They would be so pleased by this gift that
+they would repeal the sentence of death.
+
+Even people who seemed to be like their neighbors every day could
+for this night fly away and join the other beings in their revels.
+
+ "This is the nicht o' Hallowe'en
+ When a' the witchie may be seen;
+ Some o' them black, some o' them green,
+ Some o' them like a turkey bean."
+
+A witches' party was conducted in this way. The wretched women who
+had sold their souls to the Devil, left a stick in bed which by
+evil means was made to have their likeness, and, anointed with the
+fat of murdered babies flew off up the chimney on a broomstick with
+cats attendant. Burns tells the story of a company of witches
+pulling ragwort by the roadside, getting each astride her ragwort
+with the summons "Up horsie!" and flying away.
+
+ "The hag is astride
+ This night for a ride,
+ The devils and she together:
+ Through thick and through thin,
+ Now out and now in,
+ Though ne'er so foul be the weather.
+
+ * * * * *
+
+ "A thorn or a burr
+ She takes for a spur,
+ With a lash of the bramble she rides now.
+ Through brake and through briers,
+ O'er ditches and mires,
+ She follows the spirit that guides now."
+
+ HERRICK: _The Hag._
+
+The meeting-place was arranged by the Devil, who sometimes rode
+there on a goat. At their supper no bread or salt was eaten; they
+drank out of horses' skulls, and danced, sometimes back to back,
+sometimes from west to east, for the dances at the ancient Baal
+festivals were from east to west, and it was evil and ill-omened to
+move the other way. For this dance the Devil played a bag-pipe made
+of a hen's skull and cats' tails.
+
+ "There sat Auld Nick, in shape o' beast;
+ A tousie tyke, black, grim, and large,
+ To gie them music was his charge:
+ He screw'd the pipes and gart them skirl,
+ Till roof and rafters a' did dirl."[1]
+
+ BURNS: _Tam o' Shanter._
+
+[1] Ring.
+
+The light for the revelry came from a torch flaring between the
+horns of the Devil's steed the goat, and at the close the ashes
+were divided for the witches to use in incantations. People
+imagined that cats who had been up all night on Hallowe'en were
+tired out the next morning.
+
+Tam o' Shanter who was watching such a dance
+
+ "By Alloway's auld haunted kirk"
+
+in Ayrshire, could not resist calling out at the antics of a
+neighbor whom he recognized, and was pursued by the witches. He
+urged his horse to top-speed,
+
+ "Now do thy speedy utmost, Meg,
+ And win the key-stane of the brig;
+ There at them thou thy tail may toss,
+ A running stream they dare na cross!"
+
+ BURNS: _Tam o' Shanter._
+
+but poor Meg had no tail thereafter to toss at them, for though she
+saved her rider, she was only her tail's length beyond the middle
+of the bridge when the foremost witch grasped it and seared it to
+a stub.
+
+Such witches might be questioned about the past or future.
+
+ "He that dare sit on St. Swithin's Chair,
+ When the Night-Hag wings the troubled air,
+ Questions three, when he speaks the spell,
+ He may ask, and she must tell."
+
+ SCOTT: _St. Swithin's Chair._
+
+Children make of themselves bogies on this evening, carrying the
+largest turnips they can save from harvest, hollowed out and carved
+into the likeness of a fearsome face, with teeth and forehead
+blacked, and lighted by a candle fastened inside.
+
+If the spirit of a person simply appears without being summoned,
+and the person is still alive, it means that he is in danger. If he
+comes toward the one to whom he appears the danger is over. If he
+seems to go away, he is dying.
+
+An apparition from the future especially is sought on Hallowe'en.
+It is a famous time for divination in love affairs. A typical
+eighteenth century party in western Scotland is described by Robert
+Burns.
+
+Cabbages are important in Scotch superstition. Children believe
+that if they pile cabbage-stalks round the doors and windows of the
+house, the fairies will bring them a new brother or sister.
+
+ "And often when in his old-fashioned way
+ He questioned me,...
+ Who made the stars? and if within his hand
+ He caught and held one, would his fingers burn?
+ If I, the gray-haired dominie, was dug
+ From out a cabbage-garden such as he
+ Was found in----"
+
+ BUCHANAN: _Willie Baird._
+
+Kale-pulling came first on the program in Burns's _Hallowe'en_.
+Just the single and unengaged went out hand in hand blindfolded to
+the cabbage-garden. They pulled the first stalk they came upon,
+brought it back to the house, and were unbandaged. The size and
+shape of the stalk indicated the appearance of the future husband
+or wife.
+
+ "Maybe you would rather not pull a stalk that was tall and
+ straight and strong--that would mean Alastair? Maybe you would
+ rather find you had got hold of a withered old stump with a lot
+ of earth at the root--a decrepit old man with plenty of money in
+ the bank? Or maybe you are wishing for one that is slim and
+ supple and not so tall--for one that might mean Johnnie Semple."
+
+ BLACK: _Hallowe'en Wraith._
+
+A close white head meant an old husband, an open green head a young
+one. His disposition would be like the taste of the stem. To
+determine his name, the stalks were hung over the door, and the
+number of one's stalk in the row noted. If Jessie put hers up third
+from the beginning, and the third man who passed through the
+doorway under it was named Alan, her husband's first name would be
+Alan. This is practised only a little now among farmers. It has
+special virtue if the cabbage has been stolen from the garden of an
+unmarried person.
+
+Sometimes the pith of a cabbage-stalk was pushed out, the hole
+filled with tow, which was set afire and blown through keyholes on
+Hallowe'en.
+
+ "Their runts clean through and through were bored,
+ And stuffed with raivelins fou,
+ And like a chimley when on fire
+ Each could the reek outspue.
+
+ "Jock through the key-hole sent a cloud
+ That reached across the house,
+ While in below the door reek rushed
+ Like water through a sluice."
+
+ DICK: _Splores of a Hallowe'en._
+
+Cabbage-broth was a regular dish at the Hallowe'en feast. Mashed
+potatoes, as in Ireland, or a dish of meal and milk holds symbolic
+objects--a ring, a thimble, and a coin. In the cake are baked a
+ring and a key. The ring signifies to the possessor marriage, and
+the key a journey.
+
+Apple-ducking is still a universal custom in Scotland. A sixpence
+is sometimes dropped into the tub or stuck into an apple to make
+the reward greater. The contestants must keep their hands behind
+their backs.
+
+Nuts are put before the fire in pairs, instead of by threes as in
+Ireland, and named for a lover and his lass. If they burn to ashes
+together, long happy married life is destined for the lovers. If
+they crackle or start away from each other, dissension and
+separation are ahead.
+
+ "Jean slips in twa, wi' tentie[1] e'e;
+ Wha 't was, 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,[2]
+ And Jean had e'en a sair heart
+ To see't that night."
+
+ BURNS: _Hallowe'en._
+
+[1] Careful.
+
+[2] Chimney.
+
+Three "luggies," bowls with handles like the Druid lamps, were
+filled, one with clean, one with dirty water, and one left empty.
+The person wishing to know his fate in marriage was blindfolded,
+turned about thrice, and put down his left hand. If he dipped it
+into the clean water, he would marry a maiden; if into the dirty, a
+widow; if into the empty dish, not at all. He tried until he got
+the same result twice. The dishes were changed about each time.
+
+This spell still remains, as does that of hemp-seed sowing. One
+goes out alone with a handful of hemp-seed, sows it across ridges
+of ploughed land, and harrows it with anything convenient, perhaps
+with a broom. Having said:
+
+ "Hemp-seed, I saw thee,
+ An' her that is to be my lass
+ Come after me an' draw thee----"
+
+ BURNS: _Hallowe'en._
+
+he looks behind him to see his sweetheart gathering hemp. This
+should be tried just at midnight with the moon behind.
+
+ "At even o' Hallowmas no sleep I sought,
+ But to the field a bag of hemp-seed brought.
+ I scattered round the seed on every side,
+ And three times three in trembling accents cried,
+ 'This hemp-seed with my virgin hand I sow,
+ Who shall my true-love be, the crop shall mow.'"
+
+ GAY: _Pastorals._
+
+A spell that has been discontinued is throwing the clue of blue
+yarn into the kiln-pot, instead of out of the window, as in
+Ireland. As it is wound backward, something holds it. The winder
+must ask, "Wha hauds?" to hear the name of her future sweetheart.
+
+ "An' ay she win't, an' ay she swat--
+ I wat she made nae jaukin;
+ Till something held within the pat,
+ Guid Lord! but she was quakin!
+ But whether 't was the Deil himsel,
+ Or whether 't was a bauk-en'[1]
+ Or whether it was Andrew Bell,
+ She did na wait on talkin
+ To speir[2] that night."
+
+ BURNS: _Hallowe'en._
+
+[1] Cross-beam.
+
+[2] Ask.
+
+Another spell not commonly tried now is winnowing three measures of
+imaginary corn, as one stands in the barn alone with both doors
+open to let the spirits that come in go out again freely. As one
+finishes the motions, the apparition of the future husband will
+come in at one door and pass out at the other.
+
+ "'I had not winnowed the last weight clean out, and the moon was
+ shining bright upon the floor, when in stalked the presence of my
+ dear Simon Glendinning, that is now happy. I never saw him
+ plainer in my life than I did that moment; he held up an arrow as
+ he passed me, and I swarf'd awa' wi' fright.... But mark the end
+ o' 't, Tibb: we were married, and the grey-goose wing was the
+ death o' him after a'.'"
+
+ SCOTT: _The Monastery._
+
+At times other prophetic appearances were seen.
+
+ "Just as she was at the wark, what does she see in the moonlicht
+ but her ain coffin moving between the doors instead of the
+ likeness of a gudeman! and as sure's death she was in her coffin
+ before the same time next year."
+
+ ANON: _Tale of Hallowe'en._
+
+Formerly a stack of beans, oats, or barley was measured round with
+the arms against sun. At the end of the third time the arms would
+enclose the vision of the future husband or wife.
+
+Kale-pulling, apple-snapping, and lead-melting (see Ireland) are
+social rites, but many were to be tried alone and in secret. A
+Highland divination was tried with a shoe, held by the tip, and
+thrown over the house. The person will journey in the direction the
+toe points out. If it falls sole up, it means bad luck.
+
+Girls would pull a straw each out of a thatch in Broadsea, and
+would take it to an old woman in Fraserburgh. The seeress would
+break the straw and find within it a hair the color of the
+lover's-to-be. Blindfolded they plucked heads of oats, and counted
+the number of grains to find out how many children they would have.
+If the tip was perfect, not broken or gone, they would be married
+honorably.
+
+Another way of determining the number of children was to drop the
+white of an egg into a glass of water. The number of divisions was
+the number sought. White of egg is held with water in the mouth,
+like the grains of oats in Ireland, while one takes a walk to hear
+mentioned the name of his future wife. Names are written on papers,
+and laid upon the chimney-piece. Fate guides the hand of a
+blindfolded man to the slip which bears his sweetheart's name.
+
+A Hallowe'en mirror is made by the rays of the moon shining into a
+looking-glass. If a girl goes secretly into a room at midnight
+between October and November, sits down at the mirror, and cuts an
+apple into nine slices, holding each on the point of a knife before
+she eats it, she may see in the moonlit glass the image of her
+lover looking over her left shoulder, and asking for the last piece
+of apple.
+
+The wetting of the sark-sleeve in a south-running burn where "three
+lairds' lands meet," and carrying it home to dry before the fire,
+was really a Scotch custom, but has already been described in
+Ireland.
+
+ "The last Hallowe'en I was waukin[1]
+ My droukit[2] sark-sleeve, as ye kin--
+ His likeness came up the house staukin,
+ And the very grey breeks o' Tam Glen!"
+
+ BURNS: _Tam Glen._
+
+[1] Watching.
+
+[2] Drenched.
+
+Just before breaking up, the crowd of young people partook of
+sowens, oatmeal porridge cakes with butter, and strunt, a liquor,
+as they hoped for good luck throughout the year.
+
+The Hebrides, Scottish islands off the western coast, have
+Hallowe'en traditions of their own, as well as many borrowed from
+Ireland and Scotland. Barra, isolated near the end of the island
+chain, still celebrates the Celtic days, Beltaine and November Eve.
+
+In the Hebrides is the Irish custom of eating on Hallowe'en a cake
+of meal and salt, or a salt herring, bones and all, to dream of
+some one bringing a drink of water. Not a word must be spoken, nor
+a drop of water drunk till the dream comes.
+
+In St. Kilda a large triangular cake is baked which must be all
+eaten up before morning.
+
+A curious custom that prevailed in the island of Lewis in the
+eighteenth century was the worship of Shony, a sea-god with a Norse
+name. His ceremonies were similar to those paid to Saman in
+Ireland, but more picturesque. Ale was brewed at church from malt
+brought collectively by the people. One took a cupful in his hand,
+and waded out into the sea up to his waist, saying as he poured it
+out: "Shony, I give you this cup of ale, hoping that you'll be so
+kind as to send us plenty of sea-ware, for enriching our ground the
+ensuing year." The party returned to the church, waited for a given
+signal when a candle burning on the altar was blown out. Then they
+went out into the fields, and drank ale with dance and song.
+
+The "dumb cake" originated in Lewis. Girls were each apportioned a
+small piece of dough, mixed with any but spring water. They kneaded
+it with their left thumbs, in silence. Before midnight they pricked
+initials on them with a new pin, and put them by the fire to bake.
+The girls withdrew to the farther end of the room, still in silence.
+At midnight each lover was expected to enter and lay his hand on
+the cake marked with his initials.
+
+In South Uist and Eriskay on Hallowe'en fairies are out, a source
+of terror to those they meet.
+
+ "Hallowe'en will come, will come,
+ Witchcraft will be set a-going,
+ Fairies will be at full speed,
+ Running in every pass.
+ Avoid the road, children, children."
+
+But for the most part this belief has died out on Scottish land,
+except near the Border, and Hallowe'en is celebrated only by
+stories and jokes and games, songs and dances.
+
+
+
+
+CHAPTER IX
+
+IN ENGLAND AND MAN
+
+
+Man especially has a treasury of fairy tradition, Celtic and Norse
+combined. Manx fairies too dwell in the middle world, since they
+are fit for neither heaven nor hell. Even now Manx people think
+they see circles of light in the late October midnight, and little
+folk dancing within.
+
+Longest of all in Man was Sauin (Samhain) considered New Year's
+Day. According to the old style of reckoning time it came on
+November 12.
+
+ "To-night is New Year's night.
+ Hogunnaa!"
+ _Mummers' Song._
+
+As in Scotland the servants' year ends with October.
+
+New Year tests for finding out the future were tried on Sauin. To
+hear her sweetheart's name a girl took a mouthful of water and two
+handfuls of salt, and sat down at a door. The first name she heard
+mentioned was the wished-for one. The three dishes proclaimed the
+fate of the blindfolded seeker as in Scotland. Each was blindfolded
+and touched one of several significant objects--meal for
+prosperity, earth for death, a net for tangled fortunes.
+
+Before retiring each filled a thimble with salt, and emptied it out
+in a little mound on a plate, remembering his own. If any heap were
+found fallen over by morning, the person it represented was
+destined to die in a year. The Manx looked for prints in the
+smooth-strewn ashes on the hearth, as the Scotch did, and gave the
+same interpretation.
+
+There had been Christian churches in Britain as early as 300 A. D.,
+and Christian missionaries, St. Ninian, Pelagius, and St. Patrick,
+were active in the next century, and in the course of time St.
+Augustine. Still the old superstitions persisted, as they always do
+when they have grown up with the people.
+
+King Arthur, who was believed to have reigned in the fifth century,
+may be a personification of the sun-god. He comes from the
+Otherworld, his magic sword Excalibur is brought thence to him, he
+fights twelve battles, in number like the months, and is wounded to
+death by evil Modred, once his own knight. He passes in a boat,
+attended by his fairy sister and two other queens,
+
+ "'To the island-valley of Avilion;
+ Where falls not hail, or rain, or any snow,
+ Nor ever wind blows loudly; but it lies
+ Deep-meadowed, happy, fair with orchard-lawns
+ And bowery hollows crown'd with summer sea----'"
+
+ TENNYSON: _Passing of Arthur._
+
+The hope of being healed there is like that given to Cuchulain (q.
+v.), to persuade him to visit the fairy kingdom. Arthur was
+expected to come again sometime, as the sun renews his course. As
+he disappeared from the sight of Bedivere, the last of his knights,
+
+ "The new sun rose bringing the new year."
+
+ _Ibid._
+
+Avilion means "apple-island." It was like the Hesperides of Greek
+mythology, the western islands where grew the golden apples of
+immortality.
+
+In Cornwall after the sixth century, the sun-god became St.
+Michael, and the eastern point where he appeared St. Michael's
+seat.
+
+ "Where the great vision of the guarded mount
+ Looks toward Namancos, and Bayona's hold."
+
+ MILTON: _Lycidas._
+
+As fruit to Pomona, so berries were devoted to fairies. They would
+not let any one cut a blackthorn shoot on Hallowe'en. In Cornwall
+sloes and blackberries were considered unfit to eat after the
+fairies had passed by, because all the goodness was extracted. So
+they were eaten to heart's content on October 31st, and avoided
+thereafter. Hazels, because they were thought to contain wisdom and
+knowledge, were also sacred.
+
+Besides leaving berries for the "Little People," food was set out
+for them on Hallowe'en, and on other occasions. They rewarded this
+hospitality by doing an extraordinary amount of work.
+
+ "--how the drudging goblin sweat
+ To earn his cream-bowl duly set,
+ When in one night, ere glimpse of morn,
+ His shadowy flail hath threshed the corn
+ That ten day-laborers could not end.
+ Then lies him down the lubbar fiend,
+ And stretcht out all the chimney's length
+ Basks at the fire his hairy strength."
+
+ MILTON: _L'Allegro._
+
+Such sprites did not scruple to pull away the chair as one was
+about to sit down, to pinch, or even to steal children and leave
+changelings in their places. The first hint of dawn drove them back
+to their haunts.
+
+ "When larks 'gin sing,
+ Away we fling;
+ And babes new borne steal as we go,
+ And elfe in bed
+ We leave instead,
+ And wend us laughing, ho, ho, ho!"
+
+ JONSON: _Robin Goodfellow._
+
+Soulless and without gratitude or memory spirits of the air may be,
+like Ariel in _The Tempest_. He, like the fairy harpers of Ireland,
+puts men to sleep with his music.
+
+ "_Sebastian._ What, art thou waking?
+
+ _Antonio._ Do you not hear me speak?
+
+ _Sebastian._ I do; and, surely,
+ It is a sleepy language; and thou speak'st
+ Out of thy sleep: What is it thou didst say?
+ This is a strange repose, to be asleep
+ With eyes wide open; standing, speaking, moving,
+ And yet so fast asleep."
+
+ SHAKSPERE: _The Tempest._
+
+The people of England, in common with those who lived in the other
+countries of Great Britain and in Europe, dreaded the coming of
+winter not only on account of the cold and loneliness, but because
+they believed that at this time the powers of evil were abroad and
+ascendant. This belief harked back to the old idea that the sun had
+been vanquished by his enemies in the late autumn. It was to forget
+the fearful influences about them that the English kept festival
+so much in the winter-time. The Lords of Misrule, leaders of the
+revelry, "beginning their rule on All Hallow Eve, continued the
+same till the morrow after the Feast of the Purification, commonlie
+called Candelmas day: In all of which space there were fine and
+subtle disguisinges, Maskes, and Mummeries." This was written of
+King Henry IV's court at Eltham, in 1401, and is true of centuries
+before and after. They gathered about the fire and made merry while
+the October tempests whirled the leaves outside, and shrieked round
+the house like ghosts and demons on a mad carousal.
+
+ "The autumn wind--oh hear it howl:
+ Without--October's tempests scowl,
+ As he troops away on the raving wind!
+ And leaveth dry leaves in his path behind.
+
+ * * * * *
+
+ "'Tis the night--the night
+ Of the graves' delight,
+ And the warlock[1] are at their play!
+
+ Ye think that without
+ The wild winds shout,
+ But no, it is they--it is they!"
+
+ COXE: _Hallowe'en._
+
+[1] Devils.
+
+Witchcraft--the origin of which will be traced farther on--had a
+strong following in England. The three witches in _Macbeth_ are
+really fates who foretell the future, but they have a kettle in
+which they boil
+
+ "Fillet of a fenny snake,
+
+ * * * * *
+
+ Eye of newt, and toe of frog,
+ Wool of bat, and tongue of dog,
+ Adder's fork, and blindworm's sting,
+ Lizard's leg, and owlet's wing,
+ For a charm of powerful trouble----"
+
+ SHAKSPERE: _Macbeth._
+
+They connect themselves thereby with those evil creatures who
+pursued Tam o' Shanter, and were servants of the Devil. In 1892 in
+Lincolnshire, people believed that if they looked in through the
+church door on Hallowe'en they would see the Devil preaching his
+doctrines from the pulpit, and inscribing the names of new witches
+in his book.
+
+The Spectre Huntsman, known in Windsor Forest as Herne the Hunter,
+and in Todmorden as Gabriel Ratchets, was the spirit of an ungodly
+hunter who for his crimes was condemned to lead the chase till the
+Judgment Day. In a storm on Hallowe'en is heard the belling of his
+hounds.
+
+ "Still, still shall last the dreadful chase
+ Till time itself shall have an end;
+ By day they scour earth's cavern'd space,
+ At midnight's witching hour, ascend.
+
+ "This is the horn, the hound, and horse,
+ That oft the lated peasant hears:
+ Appall'd, he signs the frequent cross,
+ When the wild din invades his ears."
+
+ SCOTT: _Wild Huntsman._
+
+In the north of England Hallowe'en was called "nut-crack" and
+"snap-apple night." It was celebrated by "young people and
+sweethearts."
+
+A variation of the nut test is, naming two for two lovers before
+they are put before the fire to roast. The unfaithful lover's nut
+cracks and jumps away, the loyal burns with a steady ardent flame
+to ashes.
+
+ "Two hazel-nuts I threw into the flame,
+ And to each nut I gave a sweetheart's name.
+ This with the loudest bounce me sore amaz'd,
+ That in a flame of brightest color blaz'd;
+ As blaz'd the nut, so may thy passion grow,
+ For 't was thy nut that did so brightly glow."
+
+ GAY: _The Spell._
+
+If they jump toward each other, they will be rivals. If one of the
+nuts has been named for the girl and burns quietly with a lover's
+nut, they will live happily together. If they are restless, there
+is trouble ahead.
+
+ "These glowing nuts are emblems true
+ Of what in human life we view;
+ The ill-matched couple fret and fume,
+ And thus in strife themselves consume,
+ Or from each other wildly start
+ And with a noise forever part.
+ But see the happy, happy pair
+ Of genuine love and truth sincere;
+
+ With mutual fondness, while they burn
+ Still to each other kindly turn:
+ And as the vital sparks decay,
+ Together gently sink away.
+ Till, life's fierce ordeal being past,
+ Their mingled ashes rest at last."
+
+ GRAYDON: _On Nuts Burning, Allhallows Eve._
+
+Sometimes peas on a hot shovel are used instead.
+
+Down the centuries from the Druid tree-worship comes the spell of
+the walnut-tree. It is circled thrice, with the invocation: "Let
+her that is to be my true-love bring me some walnuts;" and directly
+a spirit will be seen in the tree gathering nuts.
+
+ "Last Hallow Eve I sought a walnut-tree,
+ In hope my true Love's face that I might see;
+ Three times I called, three times I walked apace;
+ Then in the tree I saw my true Love's face."
+
+ GAY: _Pastorals._
+
+The seeds of apples were used in many trials. Two stuck on cheeks
+or eyelids indicated by the time they clung the faithfulness of the
+friends named for them.
+
+ "See from the core two kernels brown I take:
+ This on my cheek for Lubberkin is worn,
+ And Booby Clod on t'other side is borne;
+ But Booby Clod soon drops upon the ground,
+ A certain token that his love's unsound;
+ While Lubberkin sticks firmly to the last.
+ Oh! were his lips to mine but joined so fast."
+
+ GAY: _Pastorals._
+
+In a tub float stemless apples, to be seized by the teeth of him
+desirous of having his love returned. If he is successful in
+bringing up the apple, his love-affair will end happily.
+
+ "The rosy apple's bobbing
+ Upon the mimic sea--
+ 'T is tricksy and elusive,
+ And glides away from me.
+
+ "One moment it is dreaming
+ Beneath the candle's glare,
+ Then over wave and eddy
+ It glances here and there.
+
+ "And when at last I capture
+ The prize with joy aglow,
+ I sigh, may I this sunshine
+ Of golden rapture know
+
+ "When I essay to gather
+ In all her witchery
+ Love's sweetest rosy apple
+ On Love's uncertain sea."
+
+ MUNKITTRICK: _Hallowe'en Wish._
+
+An apple is peeled all in one piece, and the paring swung three
+times round the head and dropped behind the left shoulder. If it
+does not break, and is looked at over the shoulder it forms the
+initial of the true sweetheart's name.
+
+ "I pare this pippin round and round again,
+ My sweetheart's name to flourish on the plain:
+ I fling the unbroken paring o'er my head.
+ A perfect 'L' upon the ground is read."
+
+ GAY: _Pastorals._
+
+In the north of England was a unique custom, "the scadding of
+peas." A pea-pod was slit, a bean pushed inside, and the opening
+closed again. The full pods were boiled, and apportioned to be
+shelled and the peas eaten with butter and salt. The one finding
+the bean on his plate would be married first. Gay records another
+test with peas which is like the final trial made with kale-stalks.
+
+ "As peascods once I plucked I chanced to see
+ One that was closely filled with three times three;
+ Which when I crop'd, I safely home convey'd,
+ And o'er the door the spell in secret laid;--
+ The latch moved up, when who should first come in,
+ But in his proper person--Lubberkin."
+
+ GAY: _Pastorals._
+
+Candles, relics of the sacred fire, play an important part
+everywhere on Hallowe'en. In England too the lighted candle and the
+apple were fastened to the stick, and as it whirled, each person in
+turn sprang up and tried to bite the apple.
+
+ "Or catch th' elusive apple with a bound,
+ As with the taper it flew whizzing round."
+
+This was a rough game, more suited to boys' frolic than the ghostly
+divinations that preceded it. Those with energy to spare found
+material to exercise it on. In an old book there is a picture of a
+youth sitting on a stick placed across two stools. On one end of
+the stick is a lighted candle from which he is trying to light
+another in his hand. Beneath is a tub of water to receive him if he
+over-balances sideways. These games grew later into practical
+jokes.
+
+The use of a goblet may perhaps come from the story of "The Luck of
+Edenhall," a glass stolen from the fairies, and holding ruin for
+the House by whom it was stolen, if it should ever be broken. With
+ring and goblet this charm was tried: the ring, symbol of marriage,
+was suspended by a hair within a glass, and a name spelled out by
+beginning the alphabet over each time the ring struck the glass.
+
+When tired of activity and noise, the party gathered about a
+story-teller, or passed a bundle of fagots from hand to hand, each
+selecting one and reciting an installment of the tale till his
+stick burned to ashes.
+
+ "I tell ye the story this chill Hallowe'en,
+ For it suiteth the spirit-eve."
+
+ COXE: _Hallowe'en._
+
+To induce prophetic dreams the wood-and-water test was tried in
+England also.
+
+ "Last Hallow Eve I looked my love to see,
+ And tried a spell to call her up to me.
+ With wood and water standing by my side
+ I dreamed a dream, and saw my own sweet bride."
+
+ GAY: _Pastorals._
+
+Though Hallowe'en is decidedly a country festival, in the
+seventeenth century young gentlemen in London chose a Master of the
+Revels, and held masques and dances with their friends on this
+night.
+
+In central and southern England the ecclesiastical side of
+Hallowtide is stressed.
+
+Bread or cake has till recently (1898) been as much a part of
+Hallowe'en preparations as plum pudding at Christmas. Probably this
+originated from an autumn baking of bread from the new grain. In
+Yorkshire each person gets a triangular seed-cake, and the evening
+is called "cake night."
+
+ "Wife, some time this weeke, if the wether hold cleere,
+ An end of wheat-sowing we make for this yeare.
+ Remember you, therefore, though I do it not,
+ The seed-cake, the Pasties, and Furmentie-pot."
+
+ TUSSER: _Five Hundred Points of Good Husbandry_, 1580.
+
+Cakes appear also at the vigil of All Souls', the next day. At a
+gathering they lie in a heap for the guests to take. In return they
+are supposed to say prayers for the dead.
+
+ "A Soule-cake, a Soule-cake; have mercy on
+ all Christen souls for a Soule-cake."
+
+ _Old Saying._
+
+The poor in Staffordshire and Shropshire went about singing for
+soul-cakes or money, promising to pray and to spend the alms in
+masses for the dead. The cakes were called Soul-mass or "somas"
+cakes.
+
+ "Soul! Soul! for a soul-cake;
+ Pray, good mistress, for a soul-cake.
+ One for Peter, two for Paul,
+ Three for them who made us all."
+
+ _Notes and Queries._
+
+In Dorsetshire Hallowe'en was celebrated by the ringing of bells in
+memory of the dead. King Henry VIII and later Queen Elizabeth
+issued commands against this practice.
+
+In Lancashire in the early nineteenth century people used to go
+about begging for candles to drive away the gatherings of witches.
+If the lights were kept burning till midnight, no evil influence
+could remain near.
+
+In Derbyshire, central England, torches of straw were carried about
+the stacks on All Souls' Eve, not to drive away evil spirits, as in
+Scotland, but to light souls through Purgatory.
+
+Like the Bretons, the English have the superstition that the dead
+return on Hallowe'en.
+
+ "'Why do you wait at your door, woman,
+ Alone in the night?'
+ 'I am waiting for one who will come, stranger,
+ To show him a light.
+ He will see me afar on the road,
+ And be glad at the sight.'
+
+ "'Have you no fear in your heart, woman,
+ To stand there alone?
+ There is comfort for you and kindly content
+ Beside the hearthstone.'
+ But she answered, 'No rest can I have
+ Till I welcome my own.'
+
+ "'Is it far he must travel to-night,
+ This man of your heart?'
+ 'Strange lands that I know not, and pitiless seas
+ Have kept us apart,
+ And he travels this night to his home
+ Without guide, without chart.'
+
+ "'And has he companions to cheer him?'
+ 'Aye, many,' she said.
+ 'The candles are lighted, the hearthstones are swept,
+ The fires glow red.
+ We shall welcome them out of the night--
+ Our home-coming dead.'"
+
+ LETTS: _Hallowe'en._
+
+[Illustration: THE WITCH OF THE WALNUT-TREE.]
+
+
+
+
+CHAPTER X
+
+IN WALES
+
+
+In Wales the custom of fires persisted from the time of the Druid
+festival-days longer than in any other place. First sacrifices were
+burned in them; then instead of being burned to death, the
+creatures merely passed through the fire; and with the rise of
+Christianity fire was thought to be a protection against the evil
+power of the same gods.
+
+Pontypridd, in South Wales, was the Druid religious center of
+Wales. It is still marked by a stone circle and an altar on a hill.
+In after years it was believed that the stones were people changed
+to that form by the power of a witch.
+
+In North Wales the November Eve fire, which each family built in
+the most prominent place near the house, was called Coel Coeth.
+Into the dying fire each member of the family threw a white stone
+marked so that he could recognize it again. Circling about the fire
+hand-in-hand they said their prayers and went to bed. In the
+morning each searched for his stone, and if he could not find it,
+he believed that he would die within the next twelve months. This
+is still credited. There is now the custom also of watching the
+fires till the last spark dies, and instantly rushing down hill,
+"the devil (or the cutty black sow) take the hindmost." A
+Cardiganshire proverb says:
+
+ "A cutty[1] black sow
+ On every stile,
+ Spinning and carding
+ Every Allhallows' Eve."
+
+[1] Short-tailed.
+
+November Eve was called "Nos-Galan-Gaeof," the night of the winter
+Calends, that is, the night before the first day of winter. To the
+Welsh it was New Year's Eve.
+
+Welsh fairy tradition resembles that in the near-by countries.
+There is an old story of a man who lay down to sleep inside a
+fairy ring, a circle of greener grass where the fairies danced by
+night. The fairies carried him away and kept him seven years, and
+after he had been rescued from them he would neither eat nor speak.
+
+In the sea was the Otherworld, a
+
+ "Green fairy island reposing
+ In sunlight and beauty on ocean's calm breast."
+
+ PARRY: _Welsh Melodies._
+
+This was the abode of the Druids, and hence of all supernatural
+beings, who were
+
+ "Something betwixt heaven and hell,
+ Something that neither stood nor fell."
+
+ SCOTT: _The Monastery._
+
+As in other countries the fairies or pixies are to be met at
+crossroads, where happenings, such as funerals, may be witnessed
+weeks before they really occur.
+
+At the Hallow Eve supper parsnips and cakes are eaten, and nuts and
+apples roasted. A "puzzling jug" holds the ale. In the rim are
+three holes that seem merely ornamental. They are connected with
+the bottom of the jug by pipes through the handle, and the
+unwitting toper is well drenched unless he is clever enough to see
+that he must stop up two of the holes, and drink through the third.
+
+Spells are tried in Wales too with apples and nuts. There is
+ducking and snapping for apples. Nuts are thrown into the fire,
+denoting prosperity if they blaze brightly, misfortune if they pop,
+or smoulder and turn black.
+
+ "Old Pally threw on a nut. It flickered and then blazed up.
+ Maggee tossed one into the fire. It smouldered and gave no
+ light."
+
+ MARKS: _All-Hallows Honeymoon._
+
+Fate is revealed by the three luggies and the ball of yarn thrown
+out of the window: Scotch and Irish charms. The leek takes the
+place of the cabbage in Scotland. Since King Cadwallo decorated his
+soldiers with leeks for their valor in a battle by a leek-garden,
+they have been held in high esteem in Wales. A girl sticks a knife
+among leeks at Hallowe'en, and walks backward out of the garden.
+She returns later to find that her future husband has picked up the
+knife and thrown it into the center of the leek-bed.
+
+Taking two long-stemmed roses, a girl goes to her room in silence.
+She twines the stems together, naming one for her sweetheart and
+the other for herself, and thinking this rhyme:
+
+ "Twine, twine, and intertwine.
+ Let his love be wholly mine.
+ If his heart be kind and true,
+ Deeper grow his rose's hue."
+
+She can see, by watching closely, her lover's rose grow darker.
+
+The sacred ash figures in one charm. The party of young people seek
+an even-leaved sprig of ash. The first who finds one calls out
+"cyniver." If a boy calls out first, the first girl who finds
+another perfect shoot bears the name of the boy's future wife.
+
+Dancing and singing to the music of the harp close the evening.
+
+Instead of leaving stones in the fire to determine who are to die,
+people now go to church to see by the light of a candle held in the
+hand the spirits of those marked for death, or to hear the names
+called. The wind "blowing over the feet of the corpses" howls about
+the doors of those who will not be alive next Hallowe'en.
+
+On the Eve of All Souls' Day, twenty-four hours after Hallowe'en,
+children in eastern Wales go from house to house singing for
+
+ "An apple or a pear, a plum or a cherry,
+ Or any good thing to make us merry."
+
+It is a time when charity is given freely to the poor. On this
+night and the next day, fires are burned, as in England, to light
+souls through Purgatory, and prayers are made for a good wheat
+harvest next year by the Welsh, who keep the forms of religion very
+devoutly.
+
+
+
+
+CHAPTER XI
+
+IN BRITTANY AND FRANCE
+
+
+The Celts had been taught by their priests that the soul is
+immortal. When the body died the spirit passed instantly into
+another existence in a country close at hand. We remember that the
+Otherworld of the British Isles, peopled by the banished Tuatha and
+all superhuman beings, was either in caves in the earth, as in
+Ireland, or in an island like the English Avalon. By giving a
+mortal one of their magic apples to eat, fairies could entice him
+whither they would, and at last away into their country.
+
+In the Irish story of Nera (q. v.), the corpse of the criminal is
+the cause of Nera's being lured into the cave. So the dead have the
+same power as fairies, and live in the same place. On May Eve and
+November Eve the dead and the fairies hold their revels together
+and make excursions together. If a young person died, he was said
+to be called away by the fairies. The Tuatha may not have been a
+race of gods, but merely the early Celts, who grew to godlike
+proportions as the years raised a mound of lore and legends for
+their pedestal. So they might really be only the dead, and not of
+superhuman nature.
+
+In the fourth century A. D., the men of England were hard pressed
+by the Picts and Scots from the northern border, and were helped in
+their need by the Teutons. When this tribe saw the fair country of
+the Britons they decided to hold it for themselves. After they had
+driven out the northern tribes, in the fifth century, when King
+Arthur was reigning in Cornwall, they drove out those whose cause
+they had fought. So the Britons were scattered to the mountains of
+Wales, to Cornwall, and across the Channel to Armorica, a part of
+France, which they named Brittany after their home-land. In lower
+Brittany, out of the zone of French influence, a language something
+like Welsh or old British is still spoken, and many of the Celtic
+beliefs were retained more untouched than in Britain, not clear of
+paganism till the seventeenth century. Here especially did
+Christianity have to adapt the old belief to her own ends.
+
+Gaul, as we have seen from Cæsar's account, had been one of the
+chief seats of Druidical belief. The religious center was Carnutes,
+now Chartrain. The rites of sacrifice survived in the same forms as
+in the British Isles. In the fields of Deux-Sèvres fires were built
+of stubble, ferns, leaves, and thorns, and the people danced about
+them and burned nuts in them. On St. John's Day animals were burned
+in the fires to secure the cattle from disease. This was continued
+down into the seventeenth century.
+
+The pagan belief that lasted the longest in Brittany, and is by no
+means dead yet, was the cult of the dead. Cæsar said that the Celts
+of Gaul traced their ancestry from the god of death, whom he called
+Dispater. Now figures of l'Ankou, a skeleton armed with a spear,
+can be seen in most villages of Brittany. This mindfulness of
+death was strengthened by the sight of the prehistoric cairns of
+stones on hilltops, the ancient altars of the Druids, and dolmens,
+formed of one flat rock resting like a roof on two others set up on
+end with a space between them, ancient tombs; and by the Bretons
+being cut off from the rest of France by the nature of the country,
+and shut in among the uplands, black and misty in November, and
+blown over by chill Atlantic winds. Under a seeming dull
+indifference and melancholy the Bretons conceal a lively
+imagination, and no place has a greater wealth of legendary
+literature.
+
+What fairies, dwarfs, pixies, and the like are to the Celts of
+other places, the spirits of the dead are to the Celts of Brittany.
+They possess the earth on Christmas, St. John's Day, and All
+Saints'. In Finistère, that western point of France, there is a
+saying that on the Eve of All Souls' "there are more dead in every
+house than sands on the shore." The dead have the power to charm
+mortals and take them away, and to foretell the future. They must
+not be spoken of directly, any more than the fairies of the
+Scottish border, or met with, for fear of evil results.
+
+By the Bretons of the sixth century the near-by island of Britain,
+which they could just see on clear days, was called the Otherworld.
+An historian, Procopius, tells how the people nearest Britain were
+exempted from paying tribute to the Franks, because they were
+subject to nightly summons to ferry the souls of the dead across in
+their boats, and deliver them into the hands of the keeper of
+souls. Farther inland a black bog seemed to be the entrance to an
+otherworld underground. One location which combined the ideas of an
+island and a cave was a city buried in the sea. The people imagined
+they could hear the bells of Ker-Is ringing, and joyous music
+sounding, for though this was a city of the dead, it resembled the
+fairy palaces of Ireland, and was ruled by King Grallon and his
+fair daughter Dahut, who could lure mortals away by her beauty and
+enchantments.
+
+The approach of winter is believed to drive like the flocks, the
+souls of the dead from their cold cheerless graves to the food and
+warmth of home. This is why November Eve, the night before the
+first day of winter, was made sacred to them.
+
+ "When comes the harvest of the year
+ Before the scythe the wheat will fall."
+
+ BOTREL: _Songs of Brittany._
+
+The harvest-time reminded the Bretons of the garnering by that
+reaper, Death. On November Eve milk is poured on graves, feasts and
+candles set out on the tables, and fires lighted on the hearths to
+welcome the spirits of departed kinsfolk and friends.
+
+In France from the twelfth to the fourteenth century stone
+buildings like lighthouses were erected in cemeteries. They were
+twenty or thirty feet high, with lanterns on top. On Hallowe'en
+they were kept burning to safeguard the people from the fear of
+night-wandering spirits and the dead, so they were called
+"lanternes des morts."
+
+The cemetery is the social center of the Breton village. It is at
+once meeting-place, playground, park, and church. The tombs that
+outline the hills make the place seem one vast cemetery. On All
+Souls' Eve in the mid-nineteenth century the "procession of tombs"
+was held. All formed a line and walked about the cemetery, calling
+the names of those who were dead, as they approached their
+resting-places. The record was carefully remembered, so that not
+one should seem to be forgotten.
+
+"We live with our dead," say the Bretons. First on the Eve of All
+Souls' comes the religious service, "black vespers." The
+blessedness of death is praised, the sorrows and shortness of life
+dwelt upon. After a common prayer all go out to the cemetery to
+pray separately, each by the graves of his kin, or to the "place of
+bones," where the remains of those long dead are thrown all
+together in one tomb. They can be seen behind gratings, by the
+people as they pass, and rows of skulls at the sides of the
+entrance can be touched. In these tombs are Latin inscriptions
+meaning: "Remember thou must die," "To-day to me, and to-morrow to
+thee," and others reminding the reader of his coming death.
+
+From the cemetery the people go to a house or an inn which is the
+gathering-place for the night, singing or talking loudly on the
+road to warn the dead who are hastening home, lest they may meet.
+Reunions of families take place on this night, in the spirit of the
+Roman feast of the dead, the Feralia, of which Ovid wrote:
+
+ "After the visit to the tombs and to the ancestors who are no
+ longer with us, it is pleasant to turn towards the living; after
+ the loss of so many, it is pleasant to behold those who remain of
+ our blood, and to reckon up the generations of our descendants."
+
+ _Fasti._
+
+A toast is drunk to the memory of the departed. The men sit about
+the fireplace smoking or weaving baskets; the women apart, knitting
+or spinning by the light of the fire and one candle. The children
+play with their gifts of apples and nuts. As the hour grows later,
+and mysterious noises begin to be heard about the house, and a
+curtain sways in a draught, the thoughts of the company already
+centred upon the dead find expression in words, and each has a tale
+to tell of an adventure with some friend or enemy who has died.
+
+The dead are thought to take up existence where they left it off,
+working at the same trades, remembering their old debts, likes and
+dislikes, even wearing the same clothes they wore in life. Most of
+them stay not in some distant, definite Otherworld, but frequent
+the scenes of their former life. They never trespass upon daylight,
+and it is dangerous to meet them at night, because they are very
+ready to punish any slight to their memory, such as selling their
+possessions or forgetting the hospitality due them. L'Ankou will
+come to get a supply of shavings if the coffins are not lined with
+them to make a softer resting-place for the dead bodies.
+
+The lively Celtic imagination turns the merest coincidence into an
+encounter with a spirit, and the poetic temperament of the
+narrators clothes the stories with vividness and mystery. They tell
+how the presence of a ghost made the midsummer air so cold that
+even wood did not burn, and of groans and footsteps underground as
+long as the ghost is displeased with what his relatives are doing.
+
+Just before midnight a bell-man goes about the streets to give
+warning of the hour when the spirits will arrive.
+
+ "They will sit where we sat, and will talk of us as we talked of
+ them: in the gray of the morning only will they go away."
+
+ LE BRAZ: _Night of the Dead._
+
+The supper for the souls is then set out. The poor who live in the
+mountains have only black corn, milk, and smoked bacon to offer,
+but it is given freely. Those who can afford it spread on a white
+cloth dishes of clotted milk, hot pancakes, and mugs of cider.
+
+After all have retired to lie with both eyes shut tight lest they
+see one of the guests, death-singers make their rounds, chanting
+under the windows:
+
+ "You are comfortably lying in your bed,
+ But with the poor dead it is otherwise;
+ You are stretched softly in your bed
+ While the poor souls are wandering abroad.
+
+ "A white sheet and five planks,
+ A bundle of straw beneath the head,
+ Five feet of earth above
+ Are all the worldly goods we own."
+
+ LE BRAZ: _Night of the Dead._
+
+The tears of their deserted friends disturb the comfort of the
+dead, and sometimes they appear to tell those in sorrow that their
+shrouds are always wet from the tears shed on their graves.
+
+Wakened by the dirge of the death-singers the people rise and pray
+for the souls of the departed.
+
+Divination has little part in the annals of the evening, but one in
+Finistère is recorded. Twenty-five new needles are laid in a dish,
+and named, and water is poured upon them. Those who cross are
+enemies.
+
+In France is held a typical Continental celebration of All Saints'
+and All Souls'. On October 31st the children go asking for flowers
+to decorate the graves, and to adorn the church. At night bells
+ring to usher in All Saints'. On the day itself the churches are
+decorated gaily with flowers, candles, and banners, and a special
+service is held. On the second day of November the light and color
+give way to black drapings, funeral songs, and prayers.
+
+
+
+
+CHAPTER XII
+
+THE TEUTONIC RELIGION. WITCHES
+
+
+The Teutons, that race of northern peoples called by the Romans,
+"barbarians," comprised the Goths and Vandals who lived in
+Scandinavia, and the Germans who dwelt north of Italy and east of
+Gaul.
+
+The nature of the northern country was such that the people could
+not get a living by peaceful agriculture. So it was natural that in
+the intervals of cattle-tending they should explore the seas all
+about, and ravage neighboring lands. The Romans and the Gauls
+experienced this in the centuries just before and after Christ, and
+England from the eighth to the tenth centuries. Such a life made
+the Norsemen adventurous, hardy, warlike, independent, and quick of
+action, while the Celts were by nature more slothful and fond of
+peaceful social gatherings, though of quicker intellect and wit.
+
+Like the Greeks and Romans, the Teutons had twelve gods and
+goddesses, among whom were Odin or Wotan, the king, and his wife
+Freya, queen of beauty and love. Idun guarded the apples of
+immortality, which the gods ate to keep them eternally young. The
+chief difference in Teutonic mythology was the presence of an evil
+god, Loki. Like Vulcan, Loki was a god of fire, like him, Loki was
+lame because he had been cast out of heaven. Loki was always
+plotting against the other gods, as Lucifer, after being banished
+from Heaven by God, plotted against him and his people, and became
+Satan, "the enemy."
+
+ "Him the Almighty Power
+ Hurl'd headlong flaming from th' ethereal sky
+ With hideous ruin and combustion down
+ To bottomless perdition, there to dwell
+ In adamantine chains and penal fire,
+ Who durst defy th' Omnipotent to arms."
+
+ MILTON: _Paradise Lost._
+
+It was this god of evil in Teutonic myth who was responsible for
+the death of the bright beautiful sun-god, Baldur. Mistletoe was
+the only thing in the world which had not sworn not to harm Baldur.
+Loki knew this, and gave a twig of mistletoe to Baldur's blind
+brother, Hodur, and Hodur cast it at Baldur and "unwitting slew"
+him. Vali, a younger brother of Baldur, avenged him by killing
+Hodur. Hodur is darkness and Baldur light; they are brothers; the
+light falls a victim to blind darkness, who reigns until a younger
+brother, the sun of the next day, rises to slay him in turn.
+
+Below these gods, all nature was peopled with divinities. There
+were elves of two kinds: black elves, called trolls, who were
+frost-spirits, and guarded treasure (seeds) in the ground; and
+white elves, who lived in mid-heaven, and danced on the earth in
+fairy rings, where a mortal entering died. Will-o'-the-wisps
+hovered over swamps to mislead travellers, and jack-o'-lanterns,
+the spirits of murderers, walked the earth near the places of their
+crimes.
+
+The Otherworlds of the Teutons were Valhalla, the abode of the
+heroes whom death had found on the battlefield, and Niflheim, "the
+misty realm," secure from the cold outside, ruled over by Queen
+Hel. Valkyries, warlike women who rode through the air on swift
+horses, seized the heroes from the field of slaughter, and took
+them to the halls of Valhalla, where they enjoyed daily combats,
+long feasts, and drinking-bouts, music and story-telling.
+
+The sacred tree of the Druids was the oak; that of the Teutonic
+priests the ash. The flat disk of the earth was believed to be
+supported by a great ash-tree, Yggdrasil,
+
+ "An ash know I standing,
+ Named Yggdrasil,
+ A stately tree sprinkled
+ With water the purest;
+ Thence come the dewdrops
+ That fall in the dales;
+ Ever-blooming, it stands
+ O'er the Urdar-fountain."
+
+ _Völuspa saga._ (Blackwell _trans._)
+
+guarded by three fates, Was, Will, and Shall Be. The name of Was
+means the past, of Will, the power, howbeit small, which men have
+over present circumstances, and Shall Be, the future over which man
+has no control. Vurdh, the name of the latter, gives us the word
+"weird," which means fate or fateful. The three Weird Sisters in
+_Macbeth_ are seeresses.
+
+Besides the ash, other trees and shrubs were believed to have
+peculiar powers, which they have kept, with some changes of
+meaning, to this day. The elder (elves' grave), the hawthorn, and
+the juniper, were sacred to supernatural powers.
+
+The priests of the Teutons sacrificed prisoners of war in
+consecrated groves, to Tyr, god of the sword. The victims were not
+burned alive, as by the Druids, but cut and torn terribly, and
+their dead bodies burned. From these sacrifices auspices were
+taken. A man's innocence or guilt was manifested by gods to men
+through ordeals by fire; walking upon red-hot ploughshares, holding
+a heated bar of iron, or thrusting the hands into red-hot
+gauntlets, or into boiling water. If after a certain number of
+days no burns appeared the person was declared innocent. If a
+suspected man, thrown into the water, floated he was guilty; if he
+sank, he was acquitted.
+
+The rites of the Celts were done in secret, and it was forbidden
+that they be written down. Those of the Teutons were commemorated
+in Edda and Saga (poetry and prose).
+
+In the far north the shortness of summer and the length of winter
+so impressed the people that when they made a story about it they
+told of a maiden, the Spring, put to sleep, and guarded, along with
+a hoard of treasure, by a ring of fire. One knight only could break
+through the flames, awaken her and seize the treasure. He is the
+returning sun, and the treasure he gets possession of is the wealth
+of summer vegetation. So there is the story of Brynhild, pricked by
+the "sleep-thorn" of her father, Wotan, and sleeping until Sigurd
+wakens her. They marry, but soon Sigurd has to give her up to
+Gunnar, the relentless winter, and Gunnar cannot rest until he has
+killed Sigurd, and reigns undisturbed. Grimms' story of Rapunzel,
+the princess who was shut up by a winter witch, and of Briar-Rose,
+pricked by a witch's spindle, and sleeping inside a hedge which
+blooms with spring at the knight's approach, mean likewise the
+struggle between summer and winter.
+
+The chief festivals of the Teutonic year were held at Midsummer and
+Midwinter. May-Day, the very beginning of spring, was celebrated by
+May-ridings, when winter and spring, personified by two warriors,
+engaged in a combat in which Winter, the fur-clad king of ice and
+snow, was defeated. It was then that the sacred fire had been
+kindled, and the sacrificial feast held. Judgments were rendered
+then.
+
+The summer solstice was marked by bonfires, like those of the Celts
+on May Eve and Midsummer. They were kindled in an open place or on
+a hill, and the ceremonies held about them were similar to the
+Celtic. As late as the eighteenth century these same customs were
+observed in Iceland.
+
+A May-pole wreathed with magical herbs is erected as the center of
+the dance in Sweden, and in Norway a child chosen May-bride is
+followed by a procession as at a real wedding. This is a symbol of
+the wedding of sun and earth deities in the spring. The May-pole,
+probably imported from Celtic countries, is used at Midsummer
+because the spring does not begin in the north before June.
+
+Yule-tide in December celebrated the sun's turning back, and was
+marked by banquets and gayety. A chief feature of all these feasts
+was the drinking of toasts to the gods, with vows and prayers.
+
+By the sixth century Christianity had supplanted Druidism in the
+British Isles. It was the ninth before Christianity made much
+progress in Scandinavia. After King Olaf had converted his nation,
+the toasts which had been drunk to the pagan gods were kept in
+honor of Christian saints; for instance, those to Freya were now
+drunk to the Virgin Mary or to St. Gertrude.
+
+The "wetting of the sark-sleeve," that custom of Scotland and
+Ireland, was in its earliest form a rite to Freya as the northern
+goddess of love. To secure her aid in a love-affair, a maid would
+wash in a running stream a piece of fine linen--for Freya was fond
+of personal adornment--and would hang it before the fire to dry an
+hour before midnight. At half-past eleven she must turn it, and at
+twelve her lover's apparition would appear to her, coming in at the
+half-open door.
+
+ "The wind howled through the leafless boughs, and there was every
+ appearance of an early and severe winter, as indeed befell. Long
+ before eleven o'clock all was hushed and quiet within the house,
+ and indeed without (nothing was heard), except the cold wind
+ which howled mournfully in gusts. The house was an old farmhouse,
+ and we sat in the large kitchen with its stone floor, awaiting
+ the first stroke of the eleventh hour. It struck at last, and
+ then all pale and trembling we hung the garment before the fire
+ which we had piled up with wood, and set the door ajar, for that
+ was an essential point. The door was lofty and opened upon the
+ farmyard, through which there was a kind of thoroughfare, very
+ seldom used, it is true, and at each end of it there was a gate
+ by which wayfarers occasionally passed to shorten the way. There
+ we sat without speaking a word, shivering with cold and fear,
+ listening to the clock which went slowly, tick, tick, and
+ occasionally starting as the door creaked on its hinges, or a
+ half-burnt billet fell upon the hearth. My sister was ghastly
+ white, as white as the garment which was drying before the fire.
+ And now half an hour had elapsed and it was time to turn.... This
+ we did, I and my sister, without saying a word, and then we again
+ sank on our chairs on either side of the fire. I was tired, and
+ as the clock went tick-a-tick, I began to feel myself dozing. I
+ did doze, I believe. All of a sudden I sprang up. The clock was
+ striking one, two, but ere it could give the third chime, mercy
+ upon us! we heard the gate slam to with a tremendous noise...."
+
+ "Well, and what happened then?"
+
+ "Happened! before I could recover myself, my sister had sprung to
+ the door, and both locked and bolted it. The next moment she was
+ in convulsions. I scarcely knew what happened; and yet it
+ appeared to me for a moment that something pressed against the
+ door with a low moaning sound. Whether it was the wind or not, I
+ can't say. I shall never forget that night. About two hours
+ later, my father came home. He had been set upon by a highwayman
+ whom he beat off."
+
+ BORROW: _Lavengro._
+
+Freya and Odin especially had had power over the souls of the dead.
+When Christianity turned all the old gods into spirits of evil,
+these two were accused especially of possessing unlawful learning,
+as having knowledge of the hidden matters of death. This unlawful
+wisdom is the first accusation that has always been brought against
+witches. A mirror is often used to contain it. Such are the
+crystals of the astrologers, and the looking-glasses which on
+Hallowe'en materialize wishes.
+
+From that time in the Middle Ages when witches were first heard of,
+it has nearly always been women who were accused. Women for the
+most part were the priests in the old days: it was a woman to whom
+Apollo at Delphi breathed his oracles. In all times it has been
+women who plucked herbs and concocted drinks of healing and
+refreshment. So it was very easy to imagine that they experimented
+with poisons and herbs of magic power under the guidance of the now
+evil gods. If they were so directed, they must go on occasions to
+consult with their masters. The idea arose of a witches' Sabbath,
+when women were enabled by evil means to fly away, and adore in
+secret the gods from whom the rest of the world had turned. There
+were such meeting-places all over Europe. They had been places of
+sacrifice, of judgment, or of wells and springs considered holy
+under the old religion, and whither the gods had now been banished.
+The most famous was the Blocksberg in the Hartz mountains in
+Germany.
+
+ "Dame Baubo first, to lead the crew!
+ A tough old sow and the mother thereon,
+ Then follow the witches, every one."
+
+ GOETHE: _Faust._ (Taylor _trans._)
+
+In Norway the mountains above Bergen were a resort, and the
+Dovrefeld, once the home of the trolls.
+
+ "It's easy to slip in here,
+ But outward the Dovre-King's gate opens not."
+
+ IBSEN: _Peer Gynt._ (Archer _trans._)
+
+In Italy the witches met under a walnut tree near Benevento; in
+France, in Puy de Dome; in Spain, near Seville.
+
+In these night-ridings Odin was the leader of a wild hunt. In
+stormy, blustering autumn weather
+
+ "The wonted roar was up among the woods."
+
+ MILTON: _Comus._
+
+Odin rode in pursuit of shadowy deer with the Furious Host behind
+him. A ghostly huntsman of a later age was Dietrich von Bern,
+doomed to hunt till the Judgment Day.
+
+Frau Venus in Wagner's _Tannhäuser_ held her revels in an
+underground palace in the Horselberg in Thuringia, Germany. This
+was one of the seats of Holda, the goddess of spring. Venus herself
+is like the Christian conception of Freya and Hel. She gathers
+about her a throng of nymphs, sylphs, and those she has lured into
+the mountain by intoxicating music and promises. "The enchanting
+sounds enticed only those in whose hearts wild sensuous longings
+had already taken root." Of these Tannhäuser is one. He has stayed
+a year, but it seems to him only one day. Already he is tired of
+the rosy light and eternal music and languor, and longs for the
+fresh green world of action he once knew. He fears that he has
+forfeited his soul's salvation by being there at all, but cries,
+
+ "Salvation rests for me in Mary!"
+
+ WAGNER: _Tannhäuser._
+
+At the holy name Venus and her revellers vanish, and Tannhäuser
+finds himself in a meadow, hears the tinkling herd-bells, and a
+shepherd's voice singing,
+
+ "Frau Holda, goddess of the spring,
+ Steps forth from the mountains old;
+ She comes, and all the brooklets sing,
+ And fled is winter's cold.
+
+ * * * * *
+
+ Play, play, my pipe, your lightest lay,
+ For spring has come, and merry May!"
+
+ _Tannhäuser._ (Huckel _trans._)
+
+praising the goddess in her blameless state.
+
+By the fifteenth century Satan, taking the place of the gods,
+assumed control of the evil creatures. Now that witches were the
+followers of the Devil, they wrote their names in his book, and
+were carried away by him for the revels by night. A new witch was
+pricked with a needle to initiate her into his company. At the
+party the Devil was adored with worship due to God alone. Dancing,
+a device of the pagans, and hence considered wholly wicked, was
+indulged in to unseemly lengths. In 1883 in Sweden it was believed
+that dances were held about the sanctuaries of the ancient gods,
+and that whoever stopped to watch were caught by the dancers and
+whirled away. If they profaned holy days by this dancing, they were
+doomed to keep it up for a year.
+
+At the witches' Sabbath the Devil himself sometimes appeared as a
+goat, and the witches were attended by cats, owls, bats, and
+cuckoos, because these creatures had once been sacred to Freya. At
+the feast horse-flesh, once the food of the gods at banquets, was
+eaten. The broth for the feast was brewed in a kettle held over the
+fire by a tripod, like that which supported the seat of Apollo's
+priestess at Delphi. The kettle may be a reminder of the one Thor
+got, which gave to each guest whatever food he asked of it, or it
+may be merely that used in brewing the herb-remedies which women
+made before they were thought to practise witchcraft. In the kettle
+were cooked mixtures which caused storms and shipwrecks, plagues,
+and blights. No salt was eaten, for that was a wholesome substance.
+
+The witches of Germany did not have prophetic power; those of
+Scandinavia, like the Norse Fates, did have it. The troll-wives of
+Scandinavia were like the witches of Germany--they were cannibals,
+especially relishing children, like the witch in _Hansel and
+Grethel_.
+
+From the fourteenth to the eighteenth century all through Europe
+and the new world people thought to be witches, and hence in the
+devil's service, were persecuted. It was believed that they were
+able to take the form of beasts. A wolf or other animal is caught
+in a trap or shot, and disappears. Later an old woman who lives
+alone in the woods is found suffering from a similar wound. She is
+then declared to be a witch.
+
+ "There was once an old castle in the middle of a vast thick wood;
+ in it lived an old woman quite alone, and she was a witch. By day
+ she made herself into a cat or a screech-owl, but regularly at
+ night she became a human being again."
+
+ GRIMM: _Jorinda and Joringel._
+
+"Hares found on May morning are witches and should be stoned,"
+reads an old superstition. "If you tease a cat on May Eve, it will
+turn into a witch and hurt you."
+
+
+
+
+CHAPTER XIII
+
+WALPURGIS NIGHT
+
+
+Walpurga was a British nun who went to Germany in the eighth
+century to found holy houses. After a pious life she was buried at
+Eichstatt, where it is said a healing oil trickled from her
+rock-tomb. This miracle reminded men of the fruitful dew which fell
+from the manes of the Valkyries' horses, and when one of the days
+sacred to her came on May first, the wedding-day of Frau Holda and
+the sun-god, the people thought of her as a Valkyrie, and
+identified her with Holda. As, like a Valkyrie, she rode armed on
+her steed, she scattered, like Holda, spring flowers and fruitful
+dew upon the fields and vales. When these deities fell into
+disrepute, Walpurga too joined the pagan train that swept the sky
+on the eve of May first, and afterwards on mountain-tops to
+sacrifice and to adore Holda, as the priests had sacrificed for a
+prosperous season and a bountiful harvest.
+
+So this night was called Walpurgis Night, when evil beings were
+abroad, and with them human worshippers who still guarded the old
+faith in secret.
+
+This is very like the occasion of November Eve, which shared with
+May first Celtic manifestations of evil. Witches complete the list
+of supernatural beings which are out on Hallowe'en. All are to be
+met at crossroads, with harm to the beholders. A superstition goes,
+that if one wishes to see witches, he must put on his clothes wrong
+side out, and creep backward to a crossroads, or wear wild radish,
+on May Eve.
+
+On Walpurgis Night precaution must be taken against witches who may
+harm cattle. The stable doors are locked and sealed with three
+crosses. Sprigs of ash, hawthorn, juniper, and elder, once sacred
+to the pagan gods, are now used as a protection against them.
+Horseshoes are nailed prongs up on the threshold or over the door.
+Holy bells are hung on the cows to scare away the witches, and they
+are guided to pasture by a goad which has been blessed. Shots are
+fired over the cornfield. If one wishes, he may hide in the corn
+and hear what will happen for a year.
+
+Signs and omens on Walpurgis Night have more weight than at other
+times except on St. John's Day.
+
+ "On Walpurgis Night rain
+ Makes good crops of autumn grain,"
+
+but rain on May Day is harmful to them.
+
+[Illustration: THE WITCHES' DANCE (VALPURGISNACHT.)
+
+_From Painting by Von Kreling._]
+
+Lovers try omens on this eve, as they do in Scotland on Hallowe'en.
+If you sleep with one stocking on, you will find on May morning in
+the toe a hair the color of your sweetheart's. Girls try to find
+out the temperament of their husbands-to-be by keeping a linen
+thread for three days near an image of the Madonna, and at midnight
+on May Eve pulling it apart, saying:
+
+ "Thread, I pull thee;
+ Walpurga, I pray thee,
+ That thou show to me
+ What my husband's like to be."
+
+They judge of his disposition by the thread's being strong or
+easily broken, soft or tightly woven.
+
+Dew on the morning of May first makes girls who wash in it
+beautiful.
+
+ "The fair maid who on the first of May
+ Goes to the fields at break of day
+ And washes in dew from the hawthorn tree
+ Will ever after handsome be."
+
+ _Encyclopedia of Superstitions._
+
+A heavy dew on this morning presages a good "butter-year." You will
+find fateful initials printed in dew on a handkerchief that has
+been left out all the night of April thirtieth. On May Day girls
+invoke the cuckoo:
+
+ "Cuckoo! cuckoo! on the bough,
+ Tell me truly, tell me how
+ Many years there will be
+ Till a husband comes to me."
+
+Then they count the calls of the cuckoo until he pauses again.
+
+If a man wears clothes made of yarn spun on Walpurgis Night to the
+May-shooting, he will always hit the bull's-eye, for the Devil
+gives away to those he favors, "freikugeln," bullets which always
+hit the mark.
+
+On Walpurgis Night as on Hallowe'en strange things may happen to
+one. Zschokke tells a story of a Walpurgis Night dream that is more
+a vision than a dream. Led to be unfaithful to his wife, a man
+murders the husband of a former sweetheart; to escape capture he
+fires a haystack, from which a whole village is kindled. In his
+flight he enters an empty carriage, and drives away madly, crushing
+the owner under the wheels. He finds that the dead man is his own
+brother. Faced by the person whom he believes to be the Devil,
+responsible for his misfortunes, the wretched man is ready to
+worship him if he will protect him. He finds that the seeming Devil
+is in reality his guardian-angel who sent him this dream that he
+might learn the depths of wickedness lying unfathomed in his
+heart, waiting an opportunity to burst out.
+
+Both May Eve and St. John's Eve are times of freedom and
+unrestraint. People are filled with a sort of madness which makes
+them unaccountable for their deeds.
+
+ "For you see, pastor, within every one of us a spark of paganism
+ is glowing. It has outlasted the thousand years since the old
+ Teutonic times. Once a year it flames up high, and we call it St.
+ John's Fire. Once a year comes Free-night. Yes, truly,
+ Free-night. Then the witches, laughing scornfully, ride to
+ Blocksberg, upon the mountain-top, on their broomsticks, the same
+ broomsticks with which at other times their witchcraft is whipped
+ out of them,--then the whole wild company skims along the forest
+ way,--and then the wild desires awaken in our hearts which life
+ has not fulfilled."
+
+ SUDERMANN: _St. John's Fire._ (Porter _trans._)
+
+
+
+
+CHAPTER XIV
+
+MORE HALLOWTIDE BELIEFS AND CUSTOMS
+
+
+Only the Celts and the Teutons celebrate an occasion actually like
+our Hallowe'en. The countries of southern Europe make of it a
+religious vigil, like that already described in France.
+
+In Italy on the night of All Souls', the spirits of the dead are
+thought to be abroad, as in Brittany. They may mingle with living
+people, and not be remarked. The _Miserere_ is heard in all the
+cities. As the people pass dressed in black, bells are rung on
+street corners to remind them to pray for the souls of the dead. In
+Naples the skeletons in the funeral vaults are dressed up, and the
+place visited on All Souls' Day. In Salerno before the people go to
+the all-night service at church they set out a banquet for the
+dead. If any food is left in the morning, evil is in store for the
+house.
+
+ "Hark! Hark to the wind! 'T is the night, they say,
+ When all souls come back from the far away--
+ The dead, forgotten this many a day!
+
+ "And the dead remembered--ay! long and well--
+ And the little children whose spirits dwell
+ In God's green garden of asphodel.
+
+ "Have you reached the country of all content,
+ O souls we know, since the day you went
+ From this time-worn world, where your years were spent?
+
+ "Would you come back to the sun and the rain,
+ The sweetness, the strife, the thing we call pain,
+ And then unravel life's tangle again?
+
+ "I lean to the dark--Hush!--was it a sigh?
+ Or the painted vine-leaves that rustled by?
+ Or only a night-bird's echoing cry?"
+
+ SHEARD: _Hallowe'en._
+
+In Malta bells are rung, prayers said, and mourning worn on All
+Souls' Day. Graves are decorated, and the inscriptions on tombs
+read and reread. For the poor is prepared an All Souls' dinner, as
+cakes are given to the poor in England and Wales. The custom of
+decorating graves with flowers and offering flowers to the dead
+comes from the crowning of the dead by the ancients with
+short-lived blooms, to signify the brevity of life.
+
+In Spain at dark on Hallowe'en cakes and nuts are laid on graves to
+bribe the spirits not to disturb the vigils of the saints.
+
+In Germany the graves of the dead are decorated with flowers and
+lights, on the first and second of November. To drive away ghosts
+from a church a key or a wand must be struck three times against a
+bier. An All Souls' divination in Germany is a girl's going out and
+asking the first young man she meets his name. Her husband's will
+be like it. If she walks thrice about a church and makes a wish,
+she will see it fulfilled.
+
+Belgian children build shrines in front of their homes with
+figures of the Madonna and candles, and beg for money to buy cakes.
+As many cakes as one eats, so many souls he frees from Purgatory.
+
+The races of northern Europe believed that the dead returned, and
+were grieved at the lamentations of their living relatives. The
+same belief was found in Brittany, and among the American Indians.
+
+ "Think of this, O Hiawatha!
+ Speak of it to all the people,
+ That henceforward and forever
+ They no more with lamentations
+ Sadden souls of the departed
+ In the Islands of the Blessèd."
+
+ LONGFELLOW: _Hiawatha._
+
+The Chinese fear the dead and the dragons of the air. They devote
+the first three weeks in April to visiting the graves of their
+ancestors, and laying baskets of offerings on them. The great
+dragon, Feng-Shin, flies scattering blessings upon the houses. His
+path is straight, unless he meets with some building. Then he turns
+aside, and the owner of the too lofty edifice misses the blessing.
+
+At Nikko, Japan, where there are many shrines to the spirits of the
+dead, masques are held to entertain the ghosts who return on
+Midsummer Day. Every street is lined with lighted lanterns, and the
+spirits are sent back to the otherworld in straw boats lit with
+lanterns, and floated down the river. To see ghosts in Japan one
+must put one hundred rush-lights into a large lantern, and repeat
+one hundred lines of poetry, taking one light out at the end of
+each line; or go out into the dark with one light and blow it out.
+Ghosts are identified with witches. They come back especially on
+moonlit nights.
+
+ "On moonlight nights, when the coast-wind whispers in the
+ branches of the tree, O-Matsue and Teoyo may sometimes be seen,
+ with bamboo rakes in their hands, gathering together the needles
+ of the fir."
+
+ RINDER: _Great Fir-Tree of Takasago._
+
+There is a Chinese saying that a mirror is the soul of a woman. A
+pretty story is told of a girl whose mother before she died gave
+her a mirror, saying:
+
+"Now after I am dead, if you think longingly of me, take out the
+thing that you will find inside this box, and look at it. When you
+do so my spirit will meet yours, and you will be comforted." When
+she was lonely or her stepmother was harsh with her, the girl went
+to her room and looked earnestly into the mirror. She saw there
+only her own face, but it was so much like her mother's that she
+believed it was hers indeed, and was consoled. When the stepmother
+learned what it was her daughter cherished so closely, her heart
+softened toward the lonely girl, and her life was made easier.
+
+By the Arabs spirits were called Djinns (or genii). They came from
+fire, and looked like men or beasts. They might be good or evil,
+beautiful or horrible, and could disappear from mortal sight at
+will. Nights when they were abroad, it behooved men to stay under
+cover.
+
+ "Ha! They are on us, close without!
+ Shut tight the shelter where we lie;
+ With hideous din the monster rout,
+ Dragon and vampire, fill the sky."
+
+ HUGO: _The Djinns._
+
+[Illustration: FORTUNE-TELLING.]
+
+
+
+
+CHAPTER XV
+
+HALLOWE'EN IN AMERICA
+
+
+In Colonial days Hallowe'en was not celebrated much in America.
+Some English still kept the customs of the old world, such as
+apple-ducking and snapping, and girls tried the apple-paring charm
+to reveal their lovers' initials, and the comb-and-mirror test to
+see their faces. Ballads were sung and ghost-stories told, for the
+dead were thought to return on Hallowe'en.
+
+ "There was a young officer in Phips's company at the time of the
+ finding of the Spanish treasure-ship, who had gone mad at the
+ sight of the bursting sacks that the divers had brought up from
+ the sea, as the gold coins covered the deck. This man had once
+ lived in the old stone house on the 'faire greene lane,' and a
+ report had gone out that his spirit still visited it, and caused
+ discordant noises. Once ... on a gusty November evening, when the
+ clouds were scudding over the moon, a hall-door had blown open
+ with a shrieking draft and a force that caused the floor to
+ tremble."
+
+ BUTTERWORTH: _Hallowe'en Reformation._
+
+Elves, goblins, and fairies are native on American soil. The
+Indians believed in evil _manitous_, some of whom were water-gods
+who exacted tribute from all who passed over their lakes. Henry
+Hudson and his fellow-explorers haunted as mountain-trolls the
+Catskill range. Like Ossian and so many other visitors to the
+Otherworld, Rip Van Winkle is lured into the strange gathering,
+thinks that he passes the night there, wakes, and goes home to find
+that twenty years have whitened his hair, rusted his gun, and
+snatched from life many of his boon-companions.
+
+ "My gun must have cotched the rheumatix too. Now that's too bad.
+ Them fellows have gone and stolen my good gun, and leave me this
+ rusty old barrel.
+
+ "Why, is that the village of Falling Waters that I see? Why, the
+ place is more than twice the size it was last night--I----
+
+ "I don't know whether I am dreaming, or sleeping, or waking."
+
+ JEFFERSON: _Rip Van Winkle._
+
+The persecution of witches, prevalent in Europe, reached this side
+of the Atlantic in the seventeenth century.
+
+ "This sudden burst of wickedness and crime
+ Was but the common madness of the time,
+ When in all lands, that lie within the sound
+ Of Sabbath bells, a witch was burned or drowned."
+
+ LONGFELLOW: _Giles Corey of the Salem Farms._
+
+Men and women who had enemies to accuse them of evil knowledge and
+the power to cause illness in others, were hanged or pressed to
+death by heavy weights. Such sicknesses they could cause by keeping
+a waxen image, and sticking pins or nails into it, or melting it
+before the fire. The person whom they hated would be in torture, or
+would waste away like the waxen doll. Witches' power to injure and
+to prophesy came from the Devil, who marked them with a
+needle-prick. Such marks were sought as evidence at trials.
+
+"Witches' eyes are coals of fire from the pit." They were attended
+by black cats, owls, bats, and toads.
+
+Iron, as being a product of fire, was a protection against them, as
+against evil spirits everywhere. It had especial power when in the
+shape of a horseshoe.
+
+ "This horseshoe will I nail upon the threshold.
+ There, ye night-hags and witches that torment
+ The neighborhood, ye shall not enter here."
+
+ LONGFELLOW: _Giles Corey of the Salem Farms._
+
+The holiday-time of elves, witches, and ghosts is Hallowe'en. It is
+not believed in here except by some children, who people the dark
+with bogies who will carry them away if they are naughty.
+
+ "Onc't they was a little boy wouldn't say his prayers--
+ An' when he went to bed at night, away upstairs,
+ His mammy heerd him holler, an' his daddy heerd him bawl,
+ An' when they turn't the kivvers down, he wasn't there at all!
+
+ An' they seeked him in the rafter-room, an' cubby-hole, an'
+ press,
+ An' seeked him up the chimbley-flue, an' ever'wheres, I guess;
+ But all they ever found was thist his pants an' roundabout!
+ An' the Gobble-uns 'll git you, ef you don't watch out!"
+
+ RILEY: _Little Orphant Annie._
+
+Negroes are very superstitious, putting faith in all sorts of
+supernatural beings.
+
+ "Blame my trap! how de wind do blow;
+ And dis is das de night for de witches, sho!
+ Dey's trouble going to waste when de ole slut whine,
+ An' you hear de cat a-spittin' when de moon don't shine."
+
+ RILEY: _When de Folks is Gone._
+
+While the original customs of Hallowe'en are being forgotten more
+and more across the ocean, Americans have fostered them, and are
+making this an occasion something like what it must have been in
+its best days overseas. All Hallowe'en customs in the United States
+are borrowed directly or adapted from those of other countries.
+All superstitions, everyday ones, and those pertaining to Christmas
+and New Year's, have special value on Hallowe'en.
+
+It is a night of ghostly and merry revelry. Mischievous spirits
+choose it for carrying off gates and other objects, and hiding them
+or putting them out of reach.
+
+ "Dear me, Polly, I wonder what them boys will be up to to-night.
+ I do hope they'll not put the gate up on the shed as they did
+ last year."
+
+ WRIGHT: _Tom's Hallowe'en Joke._
+
+Bags filled with flour sprinkle the passers-by. Door-bells are rung
+and mysterious raps sounded on doors, things thrown into halls, and
+knobs stolen. Such sports mean no more at Hallowe'en than the
+tricks played the night before the Fourth of July have to do with
+the Declaration of Independence. We see manifested on all such
+occasions the spirit of "Free-night" of which George von Hartwig
+speaks so enthusiastically in _St. John's Fire_ (page 141).
+
+Hallowe'en parties are the real survival of the ancient merrymakings.
+They are prepared for in secret. Guests are not to divulge the fact
+that they are invited. Often they come masked, as ghosts or witches.
+
+The decorations make plain the two elements of the festival.
+For the centerpiece of the table there may be a hollowed pumpkin,
+filled with apples and nuts and other fruits of harvest, or
+a pumpkin-chariot drawn by field-mice. So it is clear that this
+is a harvest-party, like Pomona's feast. In the coach rides a
+witch, representing the other element, of magic and prophecy.
+Jack-o'-lanterns, with which the room is lighted, are hollowed
+pumpkins with candles inside. The candle-light shines through holes
+cut like features. So the lantern becomes a bogy, and is held up at
+a window to frighten those inside. Corn-stalks from the garden
+stand in clumps about the room. A frieze of witches on broomsticks,
+with cats, bats, and owls surmounts the fireplace, perhaps. A full
+moon shines over all, and a caldron on a tripod holds fortunes
+tied in nut-shells. The prevailing colors are yellow and black: a
+deep yellow is the color of most ripe grain and fruit; black stands
+for black magic and demoniac influence. Ghosts and skulls and
+cross-bones, symbols of death, startle the beholder. Since
+Hallowe'en is a time for lovers to learn their fate, hearts and
+other sentimental tokens are used to good effect, as the Scotch
+lads of Burns's time wore love-knots.
+
+Having marched to the dining-room to the time of a dirge, the
+guests find before them plain, hearty fare; doughnuts, gingerbread,
+cider, popcorn, apples, and nuts honored by time. The Hallowe'en
+cake has held the place of honor since the beginning here in
+America. A ring, key, thimble, penny, and button baked in it
+foretell respectively speedy marriage, a journey, spinsterhood,
+wealth, and bachelorhood.
+
+ "Polly was going to be married, Jennie was going on a long
+ journey, and you--down went the knife against something hard. The
+ girls crowded round. You had a hurt in your throat, and there,
+ there, in your slice, was the horrid, hateful, big brass thimble.
+ It was more than you could bear--soaking, dripping wet, and an
+ old maid!"
+
+ BRADLEY: _Different Party._
+
+[Illustration: A WITCH TABLE.
+
+AN OWL TABLE.
+
+HALLOWE'EN TABLES, I.]
+
+The kitchen is the best place for the rough games and after-supper
+charms.
+
+On the stems of the apples which are to be dipped for may be tied
+names; for the boys in one tub, for the girls in another. Each
+searcher of the future must draw out with his teeth an apple with a
+name which will be like that of his future mate.
+
+A variation of the Irish snap-apple is a hoop hung by strings from
+the ceiling, round which at intervals are placed bread, apples,
+cakes, peppers, candies, and candles. The strings are twisted, then
+let go, and as the hoop revolves, each may step up and get a bite
+from whatever comes to him. By the taste he determines what the
+character of his married life will be,--whether wholesome, acid,
+soft, fiery, or sweet. Whoever bites the candle is twice
+unfortunate, for he must pay a forfeit too. An apple and a bag of
+flour are placed on the ends of a stick, and whoever dares to seize
+a mouthful of apple must risk being blinded by flour. Apples are
+suspended one to a string in a doorway. As they swing, each guest
+tries to secure his apple. To blow out a candle as it revolves on a
+stick requires attention and accuracy of aim.
+
+[Illustration: A WITCHES'-CALDRON TABLE.
+
+A BLACK-CAT TABLE.
+
+HALLOWE'EN TABLES, II.]
+
+The one who first succeeds in threading a needle as he sits on a
+round bottle on the floor, will be first married. Twelve candles
+are lighted, and placed at convenient distances on the floor in a
+row. As the guest leaps over them, the first he blows out will
+indicate his wedding-month. One candle only placed on the floor and
+blown out in the same way means a year of wretchedness ahead. If it
+still burns, it presages a year of joy.
+
+Among the quieter tests some of the most common are tried with
+apple-seeds. As in England a pair of seeds named for two lovers are
+stuck on brow or eyelids. The one who sticks longer is the true,
+the one who soon falls, the disloyal sweetheart. Seeds are used in
+this way to tell also whether one is to be a traveler or a
+stay-at-home. Apple-seeds are twice ominous, partaking of both
+apple and nut nature. Even the number of seeds found in a core has
+meaning. If you put them upon the palm of your hand, and strike it
+with the other, the number remaining will tell you how many letters
+you will receive in a fortnight. With twelve seeds and the names of
+twelve friends, the old rhyme may be repeated:
+
+ "One I love,
+ Two I love,
+ Three I love, I say;
+ Four I love with all my heart:
+ Five I cast away.
+ Six he loves,
+ Seven she loves,
+ Eight they both love;
+ Nine he comes,
+ Ten he tarries,
+ Eleven he courts, and
+ Twelve he marries."
+
+Nuts are burned in the open fire. It is generally agreed that the
+one for whom the first that pops is named, loves.
+
+ "If he loves me, pop and fly;
+ If he hates me, live and die."
+
+Often the superstition connected therewith is forgotten in the
+excitement of the moment.
+
+ "When ebery one among us toe de smallest pickaninny
+ Would huddle in de chimbley cohnah's glow,
+ Toe listen toe dem chilly win's ob ole Novembah's
+ Go a-screechin' lack a spook around de huts,
+ 'Twell de pickaninnies' fingahs gits to shakin' o'er de embahs,
+ An' dey laik ter roas' dey knuckles 'stead o' nuts."
+
+ IN WERNER'S _Readings, Number 31_.
+
+Letters of the alphabet are carved on a pumpkin. Fate guides the
+hand of the blindfolded seeker to the fateful initial which he
+stabs with a pin. Letters cut out of paper are sprinkled on water
+in a tub. They form groups from which any one with imagination may
+spell out names.
+
+Girls walk down cellar backward with a candle in one hand and a
+looking-glass in the other, expecting to see a face in the glass.
+
+ "Last night 't was witching Hallowe'en,
+ Dearest; an apple russet-brown
+ I pared, and thrice above my crown
+ Whirled the long skin; they watched it keen;
+ I flung it far; they laughed and cried me shame--
+ Dearest, there lay the letter of your name.
+
+ "Took I the mirror then, and crept
+ Down, down the creaking narrow stair;
+ The milk-pans caught my candle's flare
+ And mice walked soft and spiders slept.
+ I spoke the spell, and stood the magic space,
+ Dearest--and in the glass I saw your face!
+
+ "And then I stole out in the night
+ Alone; the frogs piped sweet and loud,
+ The moon looked through a ragged cloud.
+ Thrice round the house I sped me light,
+ Dearest; and there, methought--charm of my charms!
+ You met me, kissed me, took me to your arms!"
+
+ OPPER: _The Charms._
+
+There are many mirror-tests. A girl who sits before a mirror at
+midnight on Hallowe'en combing her hair and eating an apple will
+see the face of her true love reflected in the glass. Standing so
+that through a window she may see the moon in a glass she holds,
+she counts the number of reflections to find out how many pleasant
+things will happen to her in the next twelve months. Alabama has
+taken over the Scotch mirror test in its entirety.
+
+A girl with a looking-glass in her hand steps backward from the
+door out into the yard. Saying:
+
+ "Round and round, O stars so fair!
+ Ye travel, and search out everywhere.
+ I pray you, sweet stars, now show to me,
+ This night, who my future husband shall be!"
+
+she goes to meet her fate.
+
+ "So Leslie backed out at the door, and we shut it upon her. The
+ instant after, we heard a great laugh. Off the piazza she had
+ stepped backward directly against two gentlemen coming in.
+
+ "Doctor Ingleside was one, coming to get his supper; the other
+ was a friend of his.... 'Doctor John Hautayne,' he said,
+ introducing him by his full name."
+
+ WHITNEY: _We Girls._
+
+A custom that is a reminder of the lighted boats sent down-stream
+in Japan to bear away the souls of the dead, is that which makes
+use of nut-shell boats. These have tiny candles fastened in them,
+are lighted, and named, and set adrift on a tub of water. If they
+cling to the side, their namesakes will lead a quiet life. Some
+will float together. Some will collide and be shipwrecked. Others
+will bear steadily toward a goal though the waves are rocked in a
+tempest. Their behavior is significant. The candle which burns
+longest belongs to the one who will marry first.
+
+The Midsummer wheel which was rolled down into the Moselle River in
+France, and meant, if the flames that wreathed it were not
+extinguished, that the grape-harvest would be abundant, has
+survived in the fortune wheel which is rolled about from one guest
+to another, and brings a gift to each.
+
+The actions of cats on Hallowe'en betoken good or bad luck. If a
+cat sits quietly beside any one, he will enjoy a peaceful,
+prosperous life; if one rubs against him, it brings good luck,
+doubly good if one jumps into his lap. If a cat yawns near you on
+Hallowe'en, be alert and do not let opportunity slip by you. If a
+cat runs from you, you have a secret which will be revealed in
+seven days.
+
+Different states have put interpretations of their own on the
+commonest charms. In Massachusetts the one who first draws an apple
+from the tub with his teeth will be first married. If a girl steals
+a cabbage, she will see her future husband as she pulls it up, or
+meet him as she goes home. If these fail, she must put the cabbage
+over the door and watch to see whom it falls on, for him she is to
+marry. A button concealed in mashed potato brings misfortune to the
+finder. The names of three men are written on slips of paper, and
+enclosed in three balls of meal. The one that rises first when they
+are thrown into water will disclose the sought-for name.
+
+Maine has borrowed the yarn-test from Scotland. A ball is thrown
+into a barn or cellar, and wound off on the hand. The lover will
+come and help to wind. Girls in New Hampshire place in a row three
+dishes with earth, water, and a ring in them, respectively. The one
+who blindfolded touches earth will soon die; water, will never
+marry; the ring, will soon be wedded.
+
+To dream of the future on Hallowe'en in Pennsylvania, one must go
+out of the front door backward, pick up dust or grass, wrap it in
+paper, and put it under his pillow.
+
+In Maryland girls see their future husbands by a rite similar to
+the Scotch "wetting of the sark-sleeve." They put an egg to roast,
+and open wide all the doors and windows. The man they seek will
+come in and turn the egg. At supper girls stand behind the chairs,
+knowing that the ones they are to marry will come to sit in front
+of them.
+
+The South has always been famous for its hospitality and good
+times. On Hallowe'en a miniature Druid-fire burns in a bowl on the
+table. In the blazing alcohol are put fortunes wrapped in tin-foil,
+figs, orange-peel, raisins, almonds, and dates. The one who
+snatches the best will meet his sweetheart inside of a year, and
+all may try for a fortune from the flames. The origin of this
+custom was the taking of omens from the death-struggles of
+creatures burning in the fire of sacrifice.
+
+Another Southern custom is adapted from one of Brittany. Needles
+are named and floated in a dish of water. Those which cling side by
+side are lovers.
+
+Good fortune is in store for the one who wins an apple from the
+tub, or against whose glass a ring suspended by a hair strikes with
+a sharp chime.
+
+A very elaborate charm is tried in Newfoundland. As the clock
+strikes midnight a girl puts the twenty-six letters of the
+alphabet, cut from paper, into a pure-white bowl which has been
+touched by the lips of a new-born babe only. After saying:
+
+ "Kind fortune, tell me where is he
+ Who my future lord shall be;
+ From this bowl all that I claim
+ Is to know my sweetheart's name."
+
+she puts the bowl into a safe place until morning. Then she is
+blindfolded and picks out the same number of letters as there are
+in her own name, and spells another from them.
+
+In New Brunswick, instead of an apple, a hard-boiled egg without
+salt is eaten before a mirror, with the same result. In Canada a
+thread is held over a lamp. The number that can be counted slowly
+before the thread parts, is the number of years before the one who
+counts will marry.
+
+In the United States a hair is thrown to the winds with the stanza
+chanted:
+
+ "I pluck this lock of hair off my head
+ To tell whence comes the one I shall wed.
+ Fly, silken hair, fly all the world around,
+ Until you reach the spot where my true love is found."
+
+The direction in which the hair floats is prophetic.
+
+The taste in Hallowe'en festivities now is to study old traditions,
+and hold a Scotch party, using Burns's poem _Hallowe'en_ as a
+guide; or to go a-souling as the English used. In short, no custom
+that was once honored at Hallowe'en is out of fashion now.
+"Cyniver" has been borrowed from Wales, and the "dumb-cake" from
+the Hebrides. In the Scotch custom of cabbage-stalk pulling, if the
+stalk comes up easily, the husband or wife will be easy to win. The
+melted-lead test to show the occupation of the husband-to-be has
+been adopted in the United States. If the metal cools in round
+drops, the tester will never marry, or her husband will have no
+profession. White of egg is used in the same way. Like the Welsh
+test is that of filling the mouth with water, and walking round the
+house until one meets one's fate. An adaptation of the Scottish
+"three luggies" is the row of four dishes holding dirt, water, a
+ring, and a rag. The dirt means divorce, the water, a trip across
+the ocean, the ring, marriage, the rag, no marriage at all.
+
+After the charms have been tried, fagots are passed about, and by
+the eerie light of burning salt and alcohol, ghost stories are
+told, each concluding his installment as his fagot withers into
+ashes. Sometimes the cabbage stalks used in the omens take the
+place of fagots.
+
+To induce prophetic dreams salt, in quantities from a pinch to an
+egg full, is eaten before one goes to bed.
+
+ "'Miss Jeanette, that's such a fine trick! You must swallow a
+ salt herring in three bites, bones and all, and not drink a drop
+ till the apparition of your future spouse comes in the night to
+ offer you a drink of water.'"
+
+ ADAMS: _Chrissie's Fate._
+
+If, after taking three doses of salt two minutes apart, a girl goes
+to bed backward, lies on her right side, and does not move till
+morning, she is sure to have eventful dreams. Pills made of a
+hazelnut, a walnut, and nutmeg grated together and mixed with
+butter and sugar cause dreams: if of gold, the husband will be
+rich; if of noise, a tradesman; if of thunder and lightning, a
+traveler. As in Ireland bay-leaves on or under a man's pillow cause
+him to dream of his sweetheart. Also
+
+ "Turn your boots toward the street,
+ Leave your garters on your feet,
+ Put your stockings on your head,
+ You'll dream of the one you're going to wed."
+
+Lemon-peel carried all day and rubbed on the bed-posts at night
+will cause an apparition to bring the dreaming girl two lemons. For
+quiet sleep and the fulfilment of any wish eat before going to bed
+on Hallowe'en a piece of dry bread.
+
+A far more interesting development of the Hallowe'en idea than
+these innocent but colorless superstitions, is promised by the
+pageant at Fort Worth, Texas, on October thirty-first, 1916. In the
+masque and pageant of the afternoon four thousand school children
+took part. At night scenes from the pageant were staged on floats
+which passed along the streets. The subject was _Preparedness for_
+_Peace_, and comprised scenes from American history in which peace
+played an honorable part. Such were: the conference of William Penn
+and the Quakers with the Indians, and the opening of the East to
+American trade. This is not a subject limited to performances at
+Hallowtide. May there not be written and presented in America a
+truly Hallowe'en pageant, illustrating and befitting its noble
+origin, and making its place secure among the holidays of the
+year?
+
+
+
+
+ HALLOWE'EN
+
+ Bring forth the raisins and the nuts--
+ To-night All-Hallows' Spectre struts
+ Along the moonlit way.
+ No time is this for tear or sob,
+ Or other woes our joys to rob,
+ But time for Pippin and for Bob,
+ And Jack-o'-lantern gay.
+
+ Come forth, ye lass and trousered kid,
+ From prisoned mischief raise the lid,
+ And lift it good and high.
+ Leave grave old Wisdom in the lurch,
+ Set Folly on a lofty perch,
+ Nor fear the awesome rod of birch
+ When dawn illumes the sky.
+
+ 'Tis night for revel, set apart
+ To reillume the darkened heart,
+ And rout the hosts of Dole.
+ 'Tis night when Goblin, Elf, and Fay,
+ Come dancing in their best array
+ To prank and royster on the way,
+ And ease the troubled soul.
+
+ The ghosts of all things, past parade,
+ Emerging from the mist and shade
+ That hid them from our gaze,
+ And full of song and ringing mirth,
+ In one glad moment of rebirth,
+ Again they walk the ways of earth,
+ As in the ancient days.
+
+ The beacon light shines on the hill,
+ The will-o'-wisps the forests fill
+ With flashes filched from noon;
+ And witches on their broomsticks spry
+ Speed here and yonder in the sky,
+ And lift their strident voices high
+ Unto the Hunter's moon.
+
+ The air resounds with tuneful notes
+ From myriads of straining throats,
+ All hailing Folly Queen;
+ So join the swelling choral throng,
+ Forget your sorrow and your wrong,
+ In one glad hour of joyous song
+ To honor Hallowe'en.
+
+ J. K. BANGS _in Harper's Weekly, Nov. 5, 1910_.
+
+
+
+
+ HALLOWE'EN FAILURE
+
+ Who's dat peekin' in de do'?
+ Set mah heart a-beatin'!
+ Thought I see' a spook for sho
+ On mah way to meetin'.
+ Heerd a rustlin' all aroun',
+ Trees all sort o' jiggled;
+ An' along de frosty groun'
+ Funny shadders wriggled.
+
+ Who's dat by de winder-sill?
+ Gittin' sort o' skeery;
+ Feets is feelin' kind o' chill,
+ Eyes is sort o' teary.
+ 'Most as nervous as a coon
+ When de dawgs is barkin',
+ Er a widder when some spoon
+ Comes along a-sparkin'.
+
+ Whass dat creepin' up de road,
+ Quiet like a ferret,
+ Hoppin' sof'ly as a toad?
+ Maybe hit's a sperrit!
+ Lordy! hope dey ain't no ghos'
+ Come to tell me howdy.
+ I ain't got no use for those
+ Fantoms damp an' cloudy.
+
+ Whass dat standin' by de fence
+ Wid its eyes a-yearnin',
+ Drivin' out mah common-sense
+ Wid its glances burnin'?
+ Don't dass skeercely go to bed
+ Wid dem spookses roun' me.
+ Ain't no res' fo' dis yere head
+ When dem folks surroun' me.
+
+ Whass dat groanin' soun' I hear
+ Off dar by de gyardin?
+ Lordy! Lordy! Lordy dear,
+ Grant dis sinner pardon!
+ I won't nebber--I declar'
+ Ef it ain't my Sammy!
+ Sambo, what yo' doin' dar?
+ Yo' can't skeer yo' mammy!
+
+ CARLYLE SMITH _in Harper's Weekly, Oct. 29, 1910_.
+
+
+
+
+ HALLOWE'EN
+
+ Pixie, kobold, elf, and sprite
+ All are on their rounds to-night,--
+ In the wan moon's silver ray
+ Thrives their helter-skelter play.
+
+ Fond of cellar, barn, or stack
+ True unto the almanac,
+ They present to credulous eyes
+ Strange hobgoblin mysteries.
+
+ Cabbage-stumps--straws wet with dew--
+ Apple-skins, and chestnuts too,
+ And a mirror for some lass
+ Show what wonders come to pass.
+
+ Doors they move, and gates they hide
+ Mischiefs that on moonbeams ride
+ Are their deeds,--and, by their spells,
+ Love records its oracles.
+
+ Don't we all, of long ago
+ By the ruddy fireplace glow,
+ In the kitchen and the hall,
+ Those queer, coof-like pranks recall?
+
+ Eery shadows were they then--
+ But to-night they come again;
+ Were we once more but sixteen
+ Precious would be Hallowe'en.
+
+ JOEL BENTON _in Harper's Weekly, Oct. 31, 1896_.
+
+
+[Illustration: NO HALLOWE'EN WITHOUT A JACK-O'-LANTERN.]
+
+
+
+
+ HALLOWE'EN
+
+ A gypsy flame is on the hearth,
+ Sign of this carnival of mirth.
+ Through the dun fields and from the glade
+ Flash merry folk in masquerade--
+ It is the witching Hallowe'en.
+
+ Pale tapers glimmer in the sky,
+ The dead and dying leaves go by;
+ Dimly across the faded green
+ Strange shadows, stranger shades, are seen--
+ It is the mystic Hallowe'en.
+
+ Soft gusts of love and memory
+ Beat at the heart reproachfully;
+ The lights that burn for those who die
+ Were flickering low, let them flare high--
+ It is the haunting Hallowe'en.
+
+ A. F. MURRAY _in Harper's Weekly, Oct. 30, 1909._
+
+
+
+
+Magazine References to Hallowe'en Entertainments
+
+
+CHARADES:
+
+ Charades, menu, tests. H. Bazar, 32:894.
+
+CHILDREN'S PARTIES:
+
+ Fortune games for very little children. St. N., 23:33.
+ Hallowe'en fortunes for boys and girls. Delin., 66:631.
+ Masquerade, games, tests. W. H. C., 35:43.
+ Decorations. W. H. C., 36:34.
+ Old-fashioned games. St. N., 35:51.
+ Children's celebration of Hallowe'en. St. N., 32:1124.
+
+CHURCH PARTIES:
+
+ Mystic party. L. H. J., 22:57.
+ For Young People's Soc. L. H. J., 26:34.
+ "Phantom fair." W. H. C., 39:32.
+
+CLUB PARTIES:
+
+ For Country Club. Invitation. Costumes. Supper. Dance.
+ W. H. C., 41:30.
+ "Candle-light café." W. H. C., 42. Oct., 1915.
+
+COSTUMES:
+
+ Delin., 78:258.
+
+COUNTRY-HOUSE PARTY:
+
+ Country Life, 18:624.
+
+DANCES:
+
+ Dances, drills, costumes. Delin., 78:258.
+ Hallowe'en party. W. H. C., 40:39.
+ Barn party. W. H. C., 34:30.
+
+DECORATIONS AND FAVORS:
+
+ Autumn-leaf decorations and prizes. Delin., 64:638.
+ Cobweb party. Delin., 91:44.
+ Hall: Handicraft for handy girls.
+ Place-cards, verses. L. H. J., 28:50.
+ L. H. J., 31:40.
+ H. Bazar, 39:1046.
+ L. H. J., 20:48.
+ L. H. J., 16:38.
+ Cinderella party. W. H. C., 34:30.
+ Favors. H. Bazar, 45:516.
+ Nut favors. W. H. C., 32:53.
+ Original decorations. W. H. C., 32:32.
+ Fads and frills. W. H. C., 32:24.
+
+GAMES AND FORTUNES:
+
+ Witchery games for Hallowe'en. Delin., 64:576.
+ H. Bazar., 33:1650.
+ L. H. J., 20:48.
+ L. H. J., 25:58.
+ Blain: Games for Hallowe'en.
+ Quaint customs. H. Bazar, 46:578.
+ H. Bazar, 32:894.
+ Witches' think cap. L. H. J., 32:29.
+ Hallowe'en happenings. St. N., 35:51.
+
+INVITATIONS:
+
+ H. Bazar, 33:1650.
+
+PARTIES (miscellaneous):
+
+ H. Bazar, 28 pt. 2:841.
+ H. Bazar, 32:894.
+ L. H. J., 29:105.
+ L. H. J., 30:103.
+ Nut-crack night party. H. Bazar, 41:1106.
+ Nut-crack party. H. Bazar, 38:1092.
+ Novel party. W. H. C., 31:42.
+ Yarn party. L. H. J., 26:63.
+ L. H. J., 23:68.
+ L. H. J., 14:25.
+ Barn party. W. H. C., 34:30.
+ Novel party with musical accompaniment. Musician, 18:665.
+ Cotter's Saturday night. W. H. C., 38:40.
+ "Ghosts I have met" party. Pantomime. W. H. C., 37:27.
+ Two jolly affairs. W. H. C., 39:32.
+ Tryst of witches. Good H., 53:463.
+ Tam o' Shanter party. Delin., 85:26.
+ Jolly good time. Delin., 74:367.
+ Hints for Hallowe'en hilarities. L. H. J., 27:46.
+ Jolly party. L. H. J., 19:41.
+ Hallowe'en fun. L. H. J., 33:33.
+ Pumpkin stunt party. W. H. C., 45. Oct., 1917.
+ Character party. W. H. C., 45. Oct., 1917.
+
+SCHOOL PARTIES:
+
+ "Cotter's Saturday night." W. H. C., 38:40.
+ High school party. W. H. C., 42:34.
+ How the college girl celebrates Hallowe'en. W. H. C., 31:16.
+
+SUPPERS, TABLE DECORATIONS, MENUS:
+
+ Hallowe'en suppers. H. Bazar, 35:1670.
+ H. Bazar, 37:1063.
+ L. H. J., 24:78.
+ L. H. J., 16:38.
+ W. H. C., 40:39.
+ W. H. C., 43:35.
+ H. Bazar, 44:641.
+ H. Bazar, 45:507.
+ Hallowe'en party table. L. H. J., 29:44.
+ H. Bazar, 32:894.
+ Hallowe'en supper. Good H., 53:569.
+
+The pages refer always to the October number of the year.
+
+
+
+
+Supplementary List of Readings, Recitations, and Plays
+
+ * * * * *
+
+ TITLE AUTHOR SOURCE
+
+ _All Hallowe'en_ (story) All the Year Round,
+ 60:347
+ _All Souls' Eve_ (story) Hopper Eng. Illus. Mag., 18:225
+ _All Souls' Eve_ (story) Lyall Temple Bar., 124:379
+ _Black cat_ (story) Poe
+ _Boogah Man_ Dunbar Eldridge Entertainment
+ House
+ _Brier-Rose_ (story) Grimm Fairy tales
+ _Broomstick brigade_ J. T. Wagner 6 Barclay St., N. Y. City
+ _Bud's fairy tale_ (poem) Riley Child-world
+ Children's Play with musical
+ accompaniment Musician, 16:693
+ _Corn-song_ (poem) Whittier
+ _Elder-tree mother_ (story) Andersen Fairy tales
+ _Fairies_ (poem) Allingham
+ _Fairy and witch_ (play) Nelson Eldridge Entertainment
+ House
+ _Feast of the little lanterns_
+ (operetta) Bliss
+ _Fisherman and the genie_ _Arabian Nights_
+ (story)
+ _Ghost_ (story) O'Connor
+ _Ghosts I have met_ Bangs
+ _Ghost's touch_ (story) Collins
+ _Golden arm_ (story) Clemens _How to tell a story_
+ _Goblin stone_ (play) Wickes Child's Book, p. 127
+ _Guess who_ (song and drill) Murray Eldridge Entertainment
+ House
+ _Hallowe'en adventure_ McDonald Canad. Mag., 12:61
+ (story)
+
+ _Hallowe'en adventure_ Koogle Eldridge Entertainment
+ (play) House
+ _Hallowe'en frolic_ Cone St. N. 20 pt. 1:15
+ (poem)
+ _Haunted gale_ (play) Wormwood Eldridge Entertainment
+ House
+ _House in the wood_ Grimm Fairy tales
+ (story)
+ _Little Butterkin_ Asbjornsen _Fairy tales from the
+ (story) far north_
+ _Little Donna Juana_ Brooks
+ (story)
+ _Mother Goose recital_ Musician, 21:633
+ _Nix of the mill-pond_ Grimm Fairy tales
+ (story)
+ _Peter Pan in Kensington_ Barrie
+ _Gardens_ (story)
+ _Rapunzel_ (story) Grimm Fairy tales
+ _Red shoes_ (story) Andersen Fairy tales
+ _Scarecrows a-roaming_ Eldridge Entertainment
+ (play) House
+ _Seein' things_ (poem) Field Love songs of childhood
+ _Snow-white_ (story) Grimm Fairy tales
+ _Straw phantom_ (pantomime) Blackall St. N., 44:1133
+ _Testing of Sir Gawayne_ Merington _Festival plays_,
+ (play) p. 211
+ _Voyage of Bran_ Meyer
+ _Walpurgisnight_ (story) Zschokke
+ _Wind in the rose-bush_ Freeman
+ (story)
+
+
+
+
+INDEX TO QUOTATIONS
+
+ * * * * *
+
+ TITLE |AUTHOR |PAGE |SOURCE
+ ---------------------------------------------------------------------
+ _All-hallows honeymoon_ | | |New Eng. Magazine,
+ (story) |Marks |104 | 37:308
+ _All Souls' Eve_ (poem) |Marks, J.P.|31-32 |
+ _Ancient Irish_ |O'Curry |7 |
+ _Ballad of Tam Lin_ | |65 |Child's Ballads
+ _Battle of the trees_ |Taliesin |7 |_Neo-druidical heresy_
+ _Caractacus_ (poem) |Mason |11 |
+ _Celtic twilight_ (poem | | |
+ in introduction to) |Yeats |58 |
+ _Charms_ (poem) |Opper |161 |Munsey, 30:285
+ _Comus_ (play) |Milton |131 |
+ _Cuchulain of Muirthemne_|Gregory |37-38- |
+ | |39 |
+ _Cuchulain's sick-bed_ | |42 |
+ _Death of the flowers_ |Bryant |18-19 |
+ (poem) | | |
+ _Different party_ |Bradley |156-157|Harper's Bazar, 41:131
+ (story) | | |
+ _Dinnsenchus of Mag | |21 |_Neo-druidical heresy_
+ Slecht_ | | |
+ _Djinns_ (poem) |Hugo |148 |
+ _Druid song of Cathvah_ | | |
+ (poem) |Todhunter |9 |
+ _Expedition of Nera_ | |44 |
+ "Fair maid who" | |139 |Encyc. of Superstitions
+ _Fairy-faith in Celtic | | |
+ countries_ |Wentz |48-49 |
+ _Fairy fiddler_ (poem) |Hopper |64 |
+ _Fasti_ |Ovid |114 |
+ _Faust_ (play) |Goethe |130 |
+ _First winter song_ | | |
+ (poem) |Graves |16 |
+ "Five hundred points" |Tusser |98 |
+ _Giles Corey of the Salem| | |
+ Farms_ (play) |Longfellow |151-152|
+ _Golden Legend_ |De Voragine|30 |
+ _Great fir-tree of | | |
+ Takasago_ (story) |Rinder |146 |_Old-world Japan_
+ "Green fairy island" |Parry |103 |Welsh Melodies
+ _Hag_ (poem) |Herrick |66-67 |
+ _Hallowe'en_ (poem) |Burns |73-74- |
+ | |75 |
+ _Hallowe'en_ (poem) |Coxe |18-19- |
+ | |88-89- |
+ | |96 |
+ _Hallowe'en_ (poem) |Letts |99-100 |
+ _Hallowe'en_ (poem) |Sheard |143 |Canadian mag., 36:33
+ _Hallowe'en_ (poem) |Bangs |172-173|Harper's Weekly, Nov.
+ | | | 5, 1910
+ _Hallowe'en_ (poem) |Benton |176-177|Harper's Weekly, Oct.
+ | | | 31, 1896
+ _Hallowe'en_ (poem) |Murray |178 |Harper's Weekly, Oct.
+ | | | 30, 1909
+ _Hallowe'en Failure_ |Smith |175 |Harper's Weekly, Oct.
+ (poem) | | | 29, 1910
+ _Hallowe'en or Christie's|Adams |169 |Scribner's, 3:26
+ fate_ (story) | | |
+ _Hallowe'en in Ireland_ |Trant |51 |_Dewdrops and Diamonds_
+ _Hallowe'en Fantasy_ |Pyle |49 |Harper's Bazar, 31, pt.
+ (play), | | | 2: 947
+ (Priest and the Piper)| | |
+ _Hallowe'en reformation_ |Butterworth|149-150|Century, 27:48
+ (story) | | |
+ _Hallowe'en wish_ (poem) |Munkittrick|93-94 |Harper's Weekly, Oct.
+ | | | 27, 1900
+ _Hiawatha_ (poem) |Longfellow |145 |
+ _Immortal Hour_ (play) |Sharp |39-40- |Fortn. Rev. 74:867
+ | |41 |
+ _Jorinda and Joringel_ |Grimm |135 |Grimm's Fairy Tales
+ (story) | | |
+ _L'Allegro_ (poem) |Milton |86 |
+ _Land of Heart's Desire_ | |36-43- |
+ (play) |Yeats |45-47 |
+ _Lavengro_ (story) |Borrow |129 |
+ _Little Orphant Annie_ |Riley |152-153|
+ _Loch Garman_ |O'Ciarain |36 |
+ _Lycidas_ (poem) |Milton |85 |
+ _Macbeth_ (play) |Shakspere |89 |
+ _Monastery_ (story) |Scott |62-63- |
+ | |76-103 |
+ _Night of the dead_ |Le Braz |116-117|_Legend of the dead_
+ "On nuts burning" |Graydon |91-92 |
+ _On the morning of | | |
+ Christ's nativity_ | | |
+ (poem) |Milton |28 |
+ _Paradise Lost_ (poem) |Milton |120 |
+ _Passing of Arthur_ |Tennyson |84 |
+ (poem) | | |
+ _Pastorals_ (poem) |Gay |74-75- |
+ | |92-93- |
+ | |94-95- |
+ | |97 |
+ _Peer Gynt_ (play) |Ibsen |131 |
+ _Peter and Wendy_ (story)|Barrie |64 |
+ _Polyolbion_ (poem) |Drayton |10 |
+ _Pomona_ (poem) |Morris |23 |
+ _Rip Van Winkle_ (play) |Jefferson |150-151|
+ _Robin Goodfellow_ (poem)|Johnson |86 |
+ _St. John's Eve_ (poem) |Kickham |12 |
+ _St. John's Fire_ (play) |Sudermann |141 |
+ _St. Swithin's Chair_ | | |
+ (poem) |Scott |69 |
+ "Soul, soul" | |98 |Notes and Queries
+ _Spell_ (poem) |Gay |91 |
+ _Splores of a Hallowe'en_| | |
+ (poem) |Dick |72 |
+ _Sunken bell_ (play) |Hauptmann |14 |
+ _Tale of Hallowe'en_ | | |
+ (story) | |76 |Leisure Hour, 23:765
+ _Tam Glen_ (poem) |Burns |79 |
+ _Tam o' Shanter_ (poem) |Burns |67-68 |
+ _Tannhäuser_ (play) |Wagner |132-133|
+ _Tempest_ (play) |Shakspere |67 |
+ _Three-fold chronicle_ |Sharp |54-56 |Harper's, 73:842
+ (story) | | |
+ _Tom's Hallowe'en joke_ |Wright |154 |_Dewdrops and Diamonds_
+ (story) | | |
+ _Twig of thorn_ (play) |Warren |44-45 |
+ _Vertumnus and Pomona_ |Ovid |24 |
+ (poem) | | |
+ _Völuspa_ (poem) | |122 |
+ _We girls_ (story) |Whitney |162-163|
+ "When comes the harvest" |Botrel |112 |_Songs of Brittany_
+ _When de folks is gone_ |Riley |153 |
+ (poem) | | |
+ "When ebery one" | |160 |Werner's Readings,
+ | | | No. 31
+ _Wild huntsman_ (poem) |Scott |90 |
+ _Willie Baird_ (poem) |Buchanan |70 |
+ ---------------------------------------------------------------------
+
+
+
+
+INDEX
+
+
+ Aberdeenshire, 60
+
+ Adder-stone, (serpent's-egg badge), 11, 27
+
+ Ailill, 36-38, 39
+
+ Ale, 80, 103
+
+ All Hallows Eve, 29, 88, 102, 106. See also Hallowe'en
+
+ All Saints', 4, 29-30, 110, 118, 126
+
+ All Souls', 4, 30-31, 98-99, 106, 110, 113, 118, 142, 144
+
+ Alphabet, 96, 160, 166-167
+
+ America, 149, 153
+
+ Anaxarete, 24
+
+ Angus, 36, 38-39
+
+ Ankou, 109, 115
+
+ Apollo, 1, 129, 134
+
+ Apparitions. See Ghosts
+
+ Apples, 23, 26, 50-53, 72, 77-78, 92, 95, 103-104, 106-107, 115,
+ 120, 149, 155, 157-158, 161, 162, 164, 166
+
+ Apple-island, 85
+
+ Apple-seeds, 92-93, 158-159
+
+ Arabs, 147
+
+ Ariel, 87
+
+ Armorica, 108
+
+ Arthur, King, 84, 108
+
+ Ash-tree, 63, 105, 122, 137;
+ berries of, 29
+
+ Ashes, 56, 60, 68, 83
+
+ Augury. See Omens
+
+ August, Roman festival in, 25-26
+
+ August first, Celtic festival of, 15
+
+ Augustus, 27
+
+ Avilion (Avalon), 84-85, 107
+
+ Ayrshire, 68
+
+
+ Baal, 8, 12-13, 17
+
+ Baal-fire, 12
+
+ Baldur, 120-121
+
+ Balmoral, 61
+
+ Barra, 79
+
+ Bats, 134, 152, 155
+
+ Bay-leaves, 170
+
+ Bean, 94
+
+ Bedivere, 84
+
+ Belgian, 144
+
+ Beltaine, 12, 79
+
+ Bells, 99, 111, 116, 118, 132, 137, 142, 154
+
+ Benevento, 131
+
+ Bergen, 130
+
+ Black, 156
+
+ Black sheep, 17, 50
+
+ Black sow, 102
+
+ "Black vespers," 113
+
+ Blindfolded seekers, 33, 70, 73, 77-78, 83, 160
+
+ Blocksberg, 130, 141
+
+ Boats, 146, 163
+
+ Bochica, 1
+
+ Bonfires, 3, 8-9, 12, 13, 17, 21, 50, 59-61, 101-102, 125;
+ to light through Purgatory, 31, 106;
+ to protect from evil, 29, 101
+
+ Boniface, 29
+
+ Border, Scottish, 62, 81, 111
+
+ Bretons, 99, 110-111
+
+ Briar, 57
+
+ Briar-Rose, 125
+
+ Bride, 36
+
+ Britain, 5-6, 27, 87, 109, 111
+
+ British Isles, 5, 107, 109, 126
+
+ Brittany, 108-109, 142, 145, 166
+
+ Brynhild, 124
+
+ Buchan, 59
+
+ Button, 156, 164
+
+
+ Cabbages, 53-54, 70-72, 77, 95, 104, 164, 168-169
+
+ Cadwallo, King, 104
+
+ Caer, 38
+
+ Cæsar, 5-8, 109
+
+ Cake, 13, 33, 79, 97-98, 103, 144, 145, 156
+
+ Callcannon, 51
+
+ Canada, 167
+
+ Candlemas Day, 88
+
+ Candles, 50, 53, 55, 59, 69, 80, 95-96, 99, 112, 118, 145, 155,
+ 158, 163
+
+ Cardiganshire, 102
+
+ Carnutes, 109
+
+ Cat, 11, 49, 66, 68, 134, 152, 155, 164
+
+ Catskill Mts., 150
+
+ _Celtic twilight_, 58
+
+ Celts, classes of, 5;
+ beliefs, 6, 15, 18, 30, 33, 79, 82, 107-110, 124, 125, 142;
+ characteristics of, 115, 119
+
+ Cemeteries, 54-55, 113-114, 142
+
+ Changelings, 35-36, 86
+
+ Charms. See Omens
+
+ Chartrain, 109
+
+ Cherokees, 3
+
+ Chinese, 145
+
+ Christ, 4-5, 27, 119
+
+ Christian religion, 3, 27-31, 50, 59, 83, 101, 109, 126, 129;
+ in Britain, 27, 129;
+ in Ireland, 42;
+ in Brittany, 109;
+ in Scandinavia, 126
+
+ Christmas, 3, 97, 110, 154
+
+ Church, 3-4, 30-31, 80, 89, 113, 118, 143, 144;
+ festivals, 3
+
+ Circle, 8
+
+ Claudius, 27
+
+ Cluny, 30
+
+ Coel Coeth, 101
+
+ Coins, 51-52, 72, 156
+
+ Colonies, 149
+
+ Columb Kill. See St. Colomba
+
+ Connaught, 35
+
+ Continent, 3, 118
+
+ Corn, 138;
+ -stalks, 155
+
+ Cornwall, 85, 108
+
+ Creed, 55
+
+ Crom Croich (Cruaich), 20-21
+
+ Cross, sun-symbol, 8;
+ Christian, 29, 42, 63, 137;
+ -roads, 65, 103, 137
+
+ Cruachan, 35, 37
+
+ Cuchulain, 41-42, 84
+
+ Cuckoos, 134, 139-140
+
+ Cyniver, 105, 168
+
+
+ Dagda, 39
+
+ Dahut, 111
+
+ Dance, 3, 44, 56, 61, 67, 80, 81-82, 103, 106, 126, 133
+
+ Danann. See Tuatha De Danann
+
+ Danu, 20
+
+ Dathi, 43
+
+ Dead, 19-20, 30, 37, 98-99, 109-117, 129, 142 _et seq._;
+ return, 4, 99, 107, 114-117, 145, 146, 149;
+ disturbed by weeping, 117, 145
+
+ Death, 10, 112, 156;
+ Lord of. See Saman.
+ Samhain associated with, 20-21, 30-31;
+ prophesied, 52, 57, 60, 65, 83, 102, 106
+
+ Decoration of graves, 118, 144
+
+ Delphi, 129, 134
+
+ Derbyshire, 99
+
+ Deux-Sèvres, 109
+
+ Devil, 43, 50, 55, 57, 66-68, 89, 102, 133-135, 140
+
+ Dew, 136, 139
+
+ Dietrich von Bern, 131
+
+ Dishes, 73, 83, 104, 165, 168
+
+ Dispater, 109
+
+ Dissatisfied, 39-40, 57-58, 132, 141
+
+ Djinns, 147-148
+
+ Doll, wax, 151
+
+ Dolmens, 110
+
+ Dorsetshire, 99
+
+ Dovrefeld, 130
+
+ Dragon, 145
+
+ Dreams, 140;
+ prophetic, 14, 57, 79, 165, 169
+
+ Drink, 57, 79
+
+ Druid, meaning, 6-7;
+ draught, 42;
+ festivals, 11, 26, 101;
+ lamps, 73;
+ stone, 11;
+ stones, 110;
+ wand, 7;
+ -fire, 50, 166
+
+ Druids, 9-11, 29, 42-43, 92, 103, 109-110, 122-123, 126;
+ as priests, 5-6;
+ powers of, 7, 27
+
+ "Drus," 6
+
+ Dumb-cake, 80, 168
+
+ Dwarfs, 110
+
+
+ Earth, 54, 83, 165
+
+ Edane, 47. See also Etain
+
+ Edda, 124
+
+ Egg, 165, 167;
+ white of, 77-78, 168;
+ -shells, 36
+
+ Egyptian beliefs, 1, 18
+
+ Eichstatt, 136
+
+ Elder, 123, 137
+
+ Elizabeth, Queen, 99
+
+ Elm, 63
+
+ Elves, 121, 149, 152
+
+ Emer, 42
+
+ England, 87, 89, 97, 99, 106, 108, 119, 144
+
+ English, 149
+
+ Eochaidh, 39-40
+
+ Episcopalians, 30
+
+ Eriskay, 81
+
+ Etain, 39-40
+
+ Ethal, 38
+
+ Europe, 87, 130, 135, 142, 145
+
+ Excalibur, 84
+
+ Exorcism, 9, 29, 42
+
+
+ Fagots, 96, 169
+
+ Fairies, 6, 44, 46, 49, 61-65, 81-82, 84-85, 96, 103, 107, 110,
+ 149
+
+ Fand, 41-42
+
+ Fates, 89, 123, 134
+
+ Feast, of dead, 116, 143;
+ of poor, 144
+
+ Feng-Shin, 145
+
+ Feralia, 114
+
+ Fern, 14, 59
+
+ Finistère, 110, 117
+
+ Fir Bolgs, 20
+
+ Fire, 21, 23, 45, 123-125;
+ -god, 120;
+ spirits of, 147
+
+ Fires, 11, 17, 28-29, 50, 52, 101, 109, 112. See also Bonfires
+
+ _Flamina_, 25
+
+ Flour, 52, 57, 154, 158
+
+ Flowers, 118, 144
+
+ Fomor, 20, 35
+
+ Footprints, 57, 60, 83
+
+ "Forced-fire," 17
+
+ Fort Worth, 170
+
+ Forts, fairy, 37, 44, 46
+
+ France, 108, 110, 112, 118, 131, 142
+
+ Franks, 111
+
+ "Free-night," 141, 154
+
+ Freya, 120, 127, 129, 131, 134
+
+ "Furious Host," 131
+
+ Future, questions about, 34, 69
+
+
+ Gabriel Ratchets, 90
+
+ Gaul, 5-6, 27, 109, 119
+
+ Germans, 119
+
+ Germany, 130, 131, 134, 136, 144
+
+ Ghosts, 49, 63, 69, 76-77, 88, 116, 127, 144, 146, 152, 155.
+ See also Dead
+
+ Glass, 10-11, 96, 166
+
+ Gnomes, 48
+
+ Goat, 67-68, 134
+
+ Goblin, 35-36, 61, 64, 149, 153
+
+ Gods of Ireland. See Tuatha De Danann
+
+ "Good Neighbors," 63
+
+ "Good People," 45, 49
+
+ Goths, 119
+
+ Grallon, 111
+
+ Great Britain. See Britain
+
+ Greek, 1, 5, 6, 30, 85, 120
+
+ Gregory, 29-30
+
+ Guleesh, 46
+
+ Gunnar, 124
+
+
+ Hair, 77, 96, 138, 166-167
+
+ Hallowe'en, 3-4, 35, 43, 46, 49-50, 61, 64-66, 68, 72, 79, 81,
+ 85, 89, 90, 95-96, 99, 103, 105, 106, 112, 129, 138, 140,
+ 142, 144, 149, 152, 154, 164, 165, 170;
+ pagan, 3, 21;
+ charms at, 26, 33, 53, 56;
+ born on, 54, 62
+
+ _Hallowe'en_, poem, 70, 168
+
+ _Hansel and Grethel_, 134
+
+ Hares, 135
+
+ Hartz Mts., 130
+
+ Harvest, 3-4, 15, 17, 25, 30-31, 34, 59, 69, 97, 106, 112, 137,
+ 155
+
+ Hawthorn, 123, 137
+
+ Hazel, 85
+
+ Hearts, 156
+
+ Hebrides, 79
+
+ Hel, 122, 131
+
+ Hemp, 14, 33, 53, 74
+
+ Henry VIII, 99
+
+ Henry Hudson, 150
+
+ Herbs, 46-47, 53, 66, 126, 129-130
+
+ Herne the Hunter, 90
+
+ Herodotus, 5
+
+ Hesperides, 85
+
+ Highlands, 59, 65, 77
+
+ Hodur, 121
+
+ Holda, 131-132, 136
+
+ Holiday, 61
+
+ Hollow Land, 41
+
+ Holly, 63
+
+ Hoop, 157
+
+ Horselberg, 131
+
+ Horseshoes, 138, 152
+
+ Horus, 1
+
+ Husking-bees, 3
+
+
+ Iceland, 125
+
+ Idun, 120
+
+ Immortality, 10, 85, 107, 120
+
+ Indians, 3, 145, 150
+
+ Invocation, 21, 92
+
+ Iona, 50
+
+ Iphis, 24
+
+ Ireland 3, 5, 13, 15, 17, 20, 35, 48-50, 59, 62, 72-73, 78-80,
+ 104, 107, 127, 170;
+ belief in fairies, 6, 35
+
+ Irish Sea, 20
+
+ Iron, 152
+
+ Italy, 119, 131, 142
+
+ Ivy, 57
+
+
+ Jack-o'-lantern, 49-50, 69, 121, 155
+
+ Japan, 2, 146
+
+ Jokes, 154
+
+ Jonah, 13
+
+ Juniper, 123, 137
+
+ Jupiter, 8
+
+
+ Kale. See Cabbages
+
+ Kensington Gardens, 64
+
+ Ker-Is, 111
+
+ Kettle, 89, 134, 155
+
+ Key, 55, 72, 144, 156
+
+
+ Laeg, 42
+
+ "Lambswool," 51
+
+ Lammas, 28
+
+ Lancashire, 99
+
+ Land of Heart's Desire, 36
+
+ Land of Youth, 40
+
+ "Lanterns of the dead," 112
+
+ Lanterns in Japan, 146
+
+ Latin. See Rome
+
+ Lead-melting, 55-56, 77, 168
+
+ Leek, 104-105
+
+ Legends, origin of, 2
+
+ Lemons, 170
+
+ Leprechauns, 48
+
+ Lewis, 80
+
+ Liban, 41
+
+ Lincolnshire, 89
+
+ "Little People," 48-49, 85
+
+ "Livelong," 53
+
+ Loki, 120
+
+ London, 97
+
+ Lords of Misrule, 88
+
+ Love-knots, 156
+
+ Lucifer, 120
+
+ "Luck of Edenhall," 96
+
+ Luggies. See Dishes
+
+ Lugh, 14-15
+
+ Lugnasad, 15, 28, 33
+
+
+ _Macbeth_, 123
+
+ Magic, 7, 15, 155;
+ black, 28, 156
+
+ Maine, 165
+
+ Malt, 80
+
+ Malta, 144
+
+ Man, Isle of, 20, 82
+
+ Manitous, 150
+
+ Mars, 8
+
+ Martinmas, 62
+
+ Mary, Virgin, 29, 126, 132, 138, 145
+
+ Mary Avenel, 62
+
+ Maryland, 165
+
+ Massachusetts, 164
+
+ Master of the Revels, 97
+
+ May-bride, 126
+
+ May Eve and Day, 4, 11-13, 29, 33, 45, 47, 107, 125, 135, 136,
+ _et seq._;
+ -fires, 13, 61;
+ -pole, 126;
+ -ridings, 125;
+ -shooting, 140
+
+ Meal, 83, 164
+
+ Meath, 15, 17
+
+ Medb, 36, 39
+
+ Meg, 68
+
+ "Men of Peace," 63
+
+ Mercury, 8, 15
+
+ Midir, 39-41
+
+ Middle Ages, 129
+
+ Midsummer, 3, 11, 20, 28, 33, 53, 125, 146
+
+ Milk, 45, 51, 112
+
+ Minerva, 8
+
+ Mirror, 85, 129, 146-147, 149, 161-162
+
+ _Miserere_, 142
+
+ Mistletoe, 7, 40, 120
+
+ Modred, 84
+
+ Mona, 27
+
+ _Monastery_, 62
+
+ Moon, 40, 74, 76, 77, 146, 155, 162
+
+ Moray, 59
+
+ Moytura, 20, 22, 35
+
+ Music, 36, 39-40, 43-47, 56, 64, 67, 87, 111
+
+ Myths, origin of, 2
+
+
+ Naples, 142
+
+ Needles, 117, 133, 151, 158, 166
+
+ Negroes, 153
+
+ Nera, 37, 107
+
+ Net, 83
+
+ Neverland, 64
+
+ New Brunswick, 167
+
+ New Hampshire, 165
+
+ New Year, 82, 102, 154. See also Year's end
+
+ New Year's Day, 17
+
+ Niflheim, 122
+
+ Nikko, 146
+
+ Norse, 80, 82, 119, 134
+
+ Norway, 1, 126, 130
+
+ "Nos Galan Gaeof," 102
+
+ November, Eve, 33, 35, 37, 44, 50, 59, 79, 101-102, 107, 112,
+ 137;
+ first, 4, 11, 16, 25-26, 137, 144;
+ in Rome, 30;
+ second, 30, 118, 144
+
+ Nuts, 26, 33, 50-52, 73, 90-92, 103-104, 109, 115, 144, 155,
+ 159-160, 169
+
+
+ Oak, 6-7, 27, 40, 122
+
+ Oats, 55, 77
+
+ Oatmeal cakes, 79
+
+ Obsession, 44
+
+ October 31st, 4, 10, 17, 50, 82, 85, 118
+
+ Odin, 120, 124, 129, 131
+
+ "Oidhche Shamhna," 50
+
+ Olaf, 126
+
+ Omens, 14, 22, 26, 50-52, 104, 117, 137;
+ from sacrifices, 9, 17, 33, 123, 166;
+ evil, 28
+
+ Oonah, 45
+
+ Ops, 23
+
+ Ordeal, 9, 123-124
+
+ Osiris, 1, 18
+
+ Ossian, 47-48, 150
+
+ Ostia, 25
+
+ Otherworld, 19, 39, 42, 47, 84, 103, 107, 111, 115, 121, 146, 150
+
+ Ovid, 24, 114
+
+ Owls, 134, 152, 155
+
+
+ Paddy Beg, 46-47
+
+ Paddy More, 46-47
+
+ Paganism, 30, 35, 59, 109, 141
+
+ Pageant, 170
+
+ Pantheon, 29
+
+ Paradise, 31
+
+ Partholon, 13
+
+ Parties, Hallowe'en, 155
+
+ Peace, 171
+
+ Peas, 92, 94
+
+ Pelagius, 83
+
+ Pennsylvania, 165
+
+ Perthshire, 59
+
+ Peru, 1
+
+ Peter Pan, 63-64
+
+ Ph[oe]nicians, 5
+
+ Picts, 108
+
+ Piper, fairy, 43-44, 64, 87
+
+ Pixies, 103, 110
+
+ Pomona, 4, 23-26, 50, 85, 155
+
+ Pontypridd, 101
+
+ _Preparedness for Peace_, 170
+
+ Procopius, 111
+
+ Prophets,
+ Druids as, 9, 43;
+ witches as, 89, 134, 151
+
+ Pumpkins, 155, 160
+
+ Purgatory, 31, 99, 106, 145
+
+ Puy de Dome, 131
+
+ "Puzzling-jug," 103-104
+
+
+ Races, 15, 26
+
+ Rapunzel, 125
+
+ Red Mike, 54, 62
+
+ Rick, 55
+
+ Ring, 51-52, 55, 72, 96, 156, 165, 168
+
+ Rip Van Winkle, 150
+
+ Rome, 8, 23-30, 114, 119-120;
+ relations to Druids, 27;
+ All Saints' in, 32
+
+ Roses, 105
+
+ Rowan. See Ash-tree
+
+
+ Sacrifices, 20, 109, 137;
+ to Baal, 8-9, 11-13, 17, 101;
+ omens from, 33;
+ to Tyr, 123
+
+ St. Augustine, 83
+
+ St. Bridget, 45
+
+ St. Colomba, 50
+
+ St. Gertrude, 126
+
+ St. John's Day and Eve, 3, 28, 109, 110, 137, 141
+
+ St. Kilda, 79
+
+ St. Michael, 85
+
+ St. Ninian, 83
+
+ St. Odilo, 30
+
+ St. Patrick, 5, 43, 83
+
+ Saga, 124
+
+ Salerno, 142
+
+ Salt, 57, 67, 79, 82, 83, 134, 169
+
+ Saman, 10, 31, 50, 80
+
+ Samhain (Sáveen), 16, 18, 20-22, 26, 31, 35-36, 38, 40-41, 43,
+ 48, 59, 65, 82
+
+ Samhnagan, 60
+
+ Samhanach, 64
+
+ Sark. See Shirt
+
+ Satan, 120, 133
+
+ Sauin. See Samhain
+
+ Scandinavia, 119, 126, 134
+
+ Scotland, 59, 78, 79, 81, 82, 99, 104, 127, 156;
+ belief in fairies in, 6, 62-64
+
+ Scots, 108
+
+ Seasons, 1
+
+ Seaweed, 80
+
+ Secrecy, 45, 77-78, 124, 155;
+ in Druid rites, 9-10, 124
+
+ Seed-cake, 97
+
+ Seeds, 14, 92, 121
+
+ Serpent's-egg. See Adder-stone
+
+ Seville, 131
+
+ Shee, 39
+
+ Shirt-sleeve, wetting the, 56, 78-79, 126-129, 165
+
+ Shoe, 77, 170
+
+ Shony, 80
+
+ Shropshire, 98
+
+ "Sid," 37, 49. See also Forts
+
+ Sigurd, 124
+
+ Sîtou, 18
+
+ Sleep, 39, 47, 87, 124-125
+
+ Sloe, 52, 85
+
+ Snakes. See Adder-stone
+
+ Snap-apple. See Apples
+
+ Sol, 1
+
+ Soul-cakes. See Cake
+
+ South, 165
+
+ South Uist, 81
+
+ Sowens, 79
+
+ Spain, 131, 144
+
+ Spectre Huntsman, 90
+
+ Spirits, 6, 20, 103;
+ abroad, 14, 22, 31, 35, 44, 48;
+ evil, 4, 18, 20, 56, 63, 87, 99, 129
+
+ Staffordshire, 98
+
+ Stones, 60, 101-102, 106, 109
+
+ Stories, 81, 96, 149, 169
+
+ Straw, 77, 99
+
+ Strunt, 79
+
+ "Summer's end," 3-4, 11-12, 16, 25, 44
+
+ Sun-god, 1-3, 8, 15, 44, 84-85, 87, 120-121, 124, 126, 136;
+ -worship, 21;
+ -wise, 3, 17, 60, 67
+
+ Superstitions, 33, 62, 83, 135, 153-154
+
+ Swans, 38-39, 41
+
+ Swastika, 8
+
+ Sweden, 126, 133
+
+ Symbols, 7-8, 28
+
+
+ Tam o' Shanter, 68-69, 89
+
+ Tannhäuser, 131-133
+
+ Tara, 17, 21, 43, 48, 59
+
+ _Tempest_, 87
+
+ Teuton, 108, 124, 142
+
+ Teutonic, 4, 125
+
+ Thanksgiving, 3-4;
+ for harvest, 59
+
+ Thimble, 51, 72, 83, 156
+
+ Thor, 134
+
+ Thorn, 45
+
+ Thread, 138, 167
+
+ Thuringia, 131
+
+ Tiberius, 27
+
+ Tigernmas, 20-21
+
+ "Tin Islands," 5
+
+ Tlactga, 17
+
+ Toads, 152
+
+ Toasts, 126
+
+ Todmorden, 90
+
+ Torches, 14, 60-61, 68, 99
+
+ Tree-worship, 7-8, 92, 123
+
+ Trefoil, 8, 29
+
+ Trinity, 29
+
+ Tripod, 65, 134, 155
+
+ Trolls, 121, 130, 150
+
+ Tuatha De Danann, 20, 29, 38-39, 43, 48-50, 107-108
+
+ Tub, 53, 93, 96, 160;
+ apples in. See Apples
+
+ Tyr, 123
+
+
+ United States, 153
+
+
+ Valhalla, 121-122
+
+ Vali, 121
+
+ Valkyries, 122, 136
+
+ Vandals, 119
+
+ Venus, 131-132
+
+ Vertumnus, 24-25
+
+ Vortumnalia, 25
+
+ Vulcan, 120
+
+ Vurdh, 123
+
+
+ Wales, 27, 101, 105, 106, 108, 144, 168;
+ belief in fairies in, 6
+
+ Walnut-tree, 92
+
+ Walpurga, 136
+
+ Ward, Hill of. See Tara
+
+ Water, 57, 68, 97, 165
+
+ Wedding of sun and earth, 126, 136
+
+ "Weird Sisters," 123
+
+ Wendy, 64
+
+ Wheel,
+ sun-symbol, 8, 13, 17;
+ of fortune, 163
+
+ White Lady, 62
+
+ Wild Huntsman, 90, 131
+
+ Will-o'-the-wisps, 121
+
+ Windsor Forest, 90
+
+ Winnowing, 75-76
+
+ Winter, first day of, 18, 44, 87, 102, 112
+
+ Witches, 4, 60-61, 65-69, 89, 99, 101, 129-131, 133-135, 146, 155
+
+ Witchcraft, 4, 81, 89, 134
+
+ Wood, 52, 57, 97
+
+ Wotan. See Odin
+
+
+ Yarn, 55, 75, 104, 140, 165
+
+ Year's end, 10, 17-18, 84
+
+ Yellow, 156
+
+ Yggdrasil, 122
+
+ Yorkshire, 97
+
+ Yule, 3, 126
+
+
+ Zschokke, 140
+
+
+
+
+ TRANSCRIBER'S NOTES
+
+ Represented the "oe" ligature as [oe].
+
+ Adjusted placement of footnotes.
+
+ Page 88: Retained alternate spelling of "Candelmas" in quoted
+ material versus standard spelling in index.
+
+ Page 182: Standardized punctuation.
+
+ Pages 191 & 194: Standardized index cross-reference words.
+
+ Page 204: Standardized spelling of "sick-bed."
+
+ Page 207: Standardized spelling of _Völuspa_.
+
+
+
+
+
+End of Project Gutenberg's The Book of Hallowe'en, by Ruth Edna Kelley
+
+*** END OF THIS PROJECT GUTENBERG EBOOK THE BOOK OF HALLOWE'EN ***
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diff --git a/old/20644-8.zip b/old/20644-8.zip
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+The Project Gutenberg EBook of The Book of Hallowe'en, by Ruth Edna Kelley
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever. You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Book of Hallowe'en
+
+Author: Ruth Edna Kelley
+
+Release Date: February 21, 2007 [EBook #20644]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE BOOK OF HALLOWE'EN ***
+
+
+
+
+Produced by Suzan Flanagan, Ted Garvin and the Online
+Distributed Proofreading Team at http://www.pgdp.net
+
+
+
+
+
+[Illustration: HALLOWE'EN FESTIVITIES.
+
+_From an Old English Print_]
+
+
+
+ The
+ Book of Hallowe'en
+
+ By
+
+ RUTH EDNA KELLEY, A. M.
+
+ _Lynn Public Library_
+
+ _ILLUSTRATED_
+
+ BOSTON
+
+ LOTHROP, LEE & SHEPARD CO.
+
+ * * * * *
+
+ Published, August, 1919
+
+ COPYRIGHT, 1919,
+ BY LOTHROP, LEE & SHEPARD CO.
+
+ _All Rights Reserved_
+
+ The Book of Hallowe'en
+
+ Norwood Press
+ BERWICK & SMITH CO.
+ NORWOOD, MASS.
+ U. S. A.
+
+ * * * * *
+
+ _To my Mother and the memory of my Father
+ who inspired and encouraged me
+ in the writing of this
+ book_
+
+ * * * * *
+
+
+
+
+PREFACE
+
+
+This book is intended to give the reader an account of the origin
+and history of Hallowe'en, how it absorbed some customs belonging
+to other days in the year,--such as May Day, Midsummer, and
+Christmas. The context is illustrated by selections from ancient
+and modern poetry and prose, related to Hallowe'en ideas.
+
+Those who wish suggestions for readings, recitations, plays, and
+parties, will find the lists in the appendix useful, in addition to
+the books on entertainments and games to be found in any public
+library.
+
+Special acknowledgment is made to Messrs. E. P. Dutton & Company
+for permission to use the poem entitled "Hallowe'en" from "The
+Spires of Oxford and Other Poems," by W. M. Letts; to Messrs.
+Longmans, Green & Company for the poem "Pomona," by William Morris;
+and to the Editors of _The Independent_ for the use of five poems.
+
+ RUTH EDNA KELLEY.
+
+ LYNN, _1919_.
+
+
+
+
+CONTENTS
+
+
+CHAP. PAGE
+
+I. SUN-WORSHIP. THE SOURCES OF HALLOWE'EN 1
+
+II. THE CELTS: THEIR RELIGION AND FESTIVALS 5
+
+III. SAMHAIN 16
+
+IV. POMONA 23
+
+V. THE COMING OF CHRISTIANITY. ALL SAINTS'. ALL SOULS' 27
+
+VI. ORIGIN AND CHARACTER OF HALLOWE'EN OMENS 33
+
+VII. HALLOWE'EN BELIEFS AND CUSTOMS IN IRELAND 35
+
+VIII. HALLOWE'EN BELIEFS AND CUSTOMS IN SCOTLAND
+ AND THE HEBRIDES 59
+
+IX. HALLOWE'EN BELIEFS AND CUSTOMS IN ENGLAND AND MAN 82
+
+X. HALLOWE'EN BELIEFS AND CUSTOMS IN WALES 101
+
+XI. HALLOWE'EN BELIEFS AND CUSTOMS IN BRITTANY AND FRANCE 107
+
+XII. THE TEUTONIC RELIGION. WITCHES 119
+
+XIII. WALPURGIS NIGHT 136
+
+XIV. MORE HALLOWTIDE BELIEFS AND CUSTOMS 142
+
+XV. HALLOWE'EN IN AMERICA 149
+
+ "FOUR POEMS" 172
+
+ MAGAZINE REFERENCES TO HALLOWE'EN ENTERTAINMENTS 179
+
+ SUPPLEMENTARY LIST OF READINGS, RECITATIONS, AND PLAYS 182
+
+ INDEX TO QUOTATIONS 184
+
+ INDEX 188
+
+
+
+
+ILLUSTRATIONS
+
+
+Hallowe'en Festivities _Frontispiece_
+ FACING PAGE
+In Hallowe'en Time 34
+
+The Witch of the Walnut-Tree 100
+
+The Witches' Dance (_Valpurgisnacht_) 138
+
+Fortune-Telling 148
+
+Hallowe'en Tables, I 156
+
+Hallowe'en Tables, II 158
+
+No Hallowe'en without a Jack-o'-lantern 178
+
+
+
+
+The Book of Hallowe'en
+
+
+
+
+CHAPTER I
+
+SUN-WORSHIP. THE SOURCES OF HALLOWE'EN
+
+
+If we could ask one of the old-world pagans whom he revered as his
+greatest gods, he would be sure to name among them the sun-god;
+calling him Apollo if he were a Greek; if an Egyptian, Horus or
+Osiris; if of Norway, Sol; if of Peru, Bochica. As the sun is the
+center of the physical universe, so all primitive peoples made it
+the hub about which their religion revolved, nearly always
+believing it a living person to whom they could say prayers and
+offer sacrifices, who directed their lives and destinies, and could
+even snatch men from earthly existence to dwell for a time with
+him, as it draws the water from lakes and seas.
+
+In believing this they followed an instinct of all early peoples, a
+desire to make persons of the great powers of nature, such as the
+world of growing things, mountains and water, the sun, moon, and
+stars; and a wish for these gods they had made to take an interest
+in and be part of their daily life. The next step was making
+stories about them to account for what was seen; so arose myths and
+legends.
+
+The sun has always marked out work-time and rest, divided the year
+into winter idleness, seed-time, growth, and harvest; it has always
+been responsible for all the beauty and goodness of the earth; it
+is itself splendid to look upon. It goes away and stays longer and
+longer, leaving the land in cold and gloom; it returns bringing the
+long fair days and resurrection of spring. A Japanese legend tells
+how the hidden sun was lured out by an image made of a copper plate
+with saplings radiating from it like sunbeams, and a fire kindled,
+dancing, and prayers; and round the earth in North America the
+Cherokees believed they brought the sun back upon its northward
+path by the same means of rousing its curiosity, so that it would
+come out to see its counterpart and find out what was going on.
+
+All the more important church festivals are survivals of old rites
+to the sun. "How many times the Church has decanted the new wine of
+Christianity into the old bottles of heathendom." Yule-tide, the
+pagan Christmas, celebrated the sun's turning north, and the old
+midsummer holiday is still kept in Ireland and on the Continent as
+St. John's Day by the lighting of bonfires and a dance about them
+from east to west as the sun appears to move. The pagan Hallowe'en
+at the end of summer was a time of grief for the decline of the
+sun's glory, as well as a harvest festival of thanksgiving to him
+for having ripened the grain and fruit, as we formerly had
+husking-bees when the ears had been garnered, and now keep our own
+Thanksgiving by eating of our winter store in praise of God who
+gives us our increase.
+
+Pomona, the Roman goddess of fruit, lends us the harvest element of
+Hallowe'en; the Celtic day of "summer's end" was a time when
+spirits, mostly evil, were abroad; the gods whom Christ dethroned
+joined the ill-omened throng; the Church festivals of All Saints'
+and All Souls' coming at the same time of year--the first of
+November--contributed the idea of the return of the dead; and the
+Teutonic May Eve assemblage of witches brought its hags and their
+attendant beasts to help celebrate the night of October 31st.
+
+
+
+
+CHAPTER II
+
+THE CELTS: THEIR RELIGION AND FESTIVALS
+
+
+The first reference to Great Britain in European annals of which we
+know was the statement in the fifth century B. C. of the Greek
+historian Herodotus, that Ph[oe]nician sailors went to the British
+Isles for tin. He called them the "Tin Islands." The people with
+whom these sailors traded must have been Celts, for they were the
+first inhabitants of Britain who worked in metal instead of stone.
+
+The Druids were priests of the Celts centuries before Christ came.
+There is a tradition in Ireland that they first arrived there in
+270 B. C., seven hundred years before St. Patrick. The account of
+them written by Julius Caesar half a century before Christ speaks
+mainly of the Celts of Gaul, dividing them into two ruling classes
+who kept the people almost in a state of slavery; the knights, who
+waged war, and the Druids who had charge of worship and sacrifices,
+and were in addition physicians, historians, teachers, scientists,
+and judges.
+
+Caesar says that this cult originated in Britain, and was
+transferred to Gaul. Gaul and Britain had one religion and one
+language, and might even have one king, so that what Caesar wrote of
+Gallic Druids must have been true of British.
+
+The Celts worshipped spirits of forest and stream, and feared the
+powers of evil, as did the Greeks and all other early races. Very
+much of their primitive belief has been kept, so that to Scotch,
+Irish, and Welsh peasantry brooks, hills, dales, and rocks abound
+in tiny supernatural beings, who may work them good or evil, lead
+them astray by flickering lights, or charm them into seven years'
+servitude unless they are bribed to show favor.
+
+The name "Druid" is derived from the Celtic word "druidh," meaning
+"sage," connected with the Greek word for oak, "drus,"
+
+ "The rapid oak-tree--
+ Before him heaven and earth quake:
+ Stout door-keeper against the foe.
+ In every land his name is mine."
+
+ TALIESIN: _Battle of the Trees._
+
+for the oak was held sacred by them as a symbol of the omnipotent
+god, upon whom they depended for life like the mistletoe growing
+upon it. Their ceremonies were held in oak-groves.
+
+Later from their name a word meaning "magician" was formed, showing
+that these priests had gained the reputation of being dealers in
+magic.
+
+ "The Druid followed him and suddenly, as we are told, struck him
+ with a druidic wand, or according to one version, flung at him a
+ tuft of grass over which he had pronounced a druidical
+ incantation."
+
+ O'CURRY: _Ancient Irish._
+
+They dealt in symbols, common objects to which was given by the
+interposition of spirits, meaning to signify certain facts, and
+power to produce certain effects. Since they were tree-worshippers,
+trees and plants were thought to have peculiar powers.
+
+Caesar provides them with a galaxy of Roman divinities, Mercury,
+Mars, Jupiter, and Minerva, who of course were worshipped under
+their native names. Their chief god was Baal, of whom they believed
+the sun the visible emblem. They represented him by lowlier tokens,
+such as circles and wheels. The trefoil, changed into a figure
+composed of three winged feet radiating from a center, represented
+the swiftness of the sun's journey. The cross too was a symbol of
+the sun, being the appearance of its light shining upon dew or
+stream, making to the half-closed eye little bright crosses. One
+form of the cross was the swastika.
+
+To Baal they made sacrifices of criminals or prisoners of war,
+often burning them alive in wicker images. These bonfires lighted
+on the hills were meant to urge the god to protect and bless the
+crops and herds. From the appearance of the victims sacrificed in
+them, omens were taken that foretold the future. The gods and other
+supernatural powers in answer to prayer were thought to signify
+their will by omens, and also by the following methods: the ordeal,
+in which the innocence or guilt of a person was shown by the way
+the god permitted him to endure fire or other torture; exorcism,
+the driving out of demons by saying mysterious words or names over
+them. Becoming skilled in interpreting the will of the gods, the
+Druids came to be known as prophets.
+
+ "O Deirdre, terrible child,
+ For thee, red star of our ruin,
+ Great weeping shall be in Eri--
+ Woe, woe, and a breach in Ulla.
+
+ * * * * *
+
+ "Thy feet shall trample the mighty
+ Yet stumble on heads thou lovest."
+
+ TODHUNTER: _Druid song of Cathvah._
+
+They kept their lore for the most part a secret, forbidding it to
+be written, passing it down by word of mouth. They taught the
+immortality of the soul, that it passed from one body to another at
+death.
+
+ "If, as those Druids taught, which kept the British rites,
+ And dwelt in darksome groves, there counselling with sprites,
+ When these our souls by death our bodies do forsake
+ They instantly again do other bodies take----"
+
+ DRAYTON: _Polyolbion._
+
+They believed that on the last night of the old year (October 31st)
+the lord of death gathered together the souls of all those who had
+died in the passing year and had been condemned to live in the
+bodies of animals, to decree what forms they should inhabit for the
+next twelve months. He could be coaxed to give lighter sentences by
+gifts and prayers.
+
+The badge of the initiated Druid was a glass ball reported to be
+made in summer of the spittle of snakes, and caught by the priests
+as the snakes tossed it into the air.
+
+ "And the potent adder-stone
+ Gender'd 'fore the autumnal moon
+ When in undulating twine
+ The foaming snakes prolific join."
+
+ MASON: _Caractacus._
+
+It was real glass, blown by the Druids themselves. It was supposed
+to aid the wearer in winning lawsuits and securing the favor of
+kings.
+
+An animal sacred to the Druids was the cat.
+
+"A slender black cat reclining on a chain of old silver" guarded
+treasure in the old days. For a long time cats were dreaded by the
+people because they thought human beings had been changed to that
+form by evil means.
+
+The chief festivals of the Druids fell on four days, celebrating
+phases of the sun's career. Fires of sacrifice were lighted
+especially at spring and midsummer holidays, by exception on
+November 1st.
+
+May Day and November Day were the more important, the beginning and
+end of summer, yet neither equinoxes nor solstices. The time was
+divided then not according to sowing and reaping, but by the older
+method of reckoning from when the herds were turned out to pasture
+in the spring and brought into the fold again at the approach of
+winter--by a pastoral rather than an agricultural people.
+
+On the night before Beltaine ("Baal-fire"), the first of May, fires
+were burned to Baal to celebrate the return of the sun bringing
+summer. Before sunrise the houses were decked with garlands to
+gladden the sun when he appeared; a rite which has survived in
+"going maying." The May-Day fires were used for purification.
+Cattle were singed by being led near the flames, and sometimes bled
+that their blood might be offered as a sacrifice for a prosperous
+season.
+
+ "When lo! a flame,
+ A wavy flame of ruddy light
+ Leaped up, the farmyard fence above.
+ And while his children's shout rang high,
+ His cows the farmer slowly drove
+ Across the blaze,--he knew not why."
+
+ KICKHAM: _St. John's Eve._
+
+A cake was baked in the fire with one piece blacked with charcoal.
+Whoever got the black piece was thereby marked for sacrifice to
+Baal, so that, as the ship proceeded in safety after Jonah was cast
+overboard, the affairs of the group about the May-Eve fire might
+prosper when it was purged of the one whom Baal designated by lot.
+Later only the symbol of offering was used, the victim being forced
+to leap thrice over the flames.
+
+In history it was the day of the coming of good. Partholon, the
+discoverer and promoter of Ireland, came thither from the other
+world to stay three hundred years. The gods themselves, the
+deliverers of Ireland, first arrived there "through the air" on May
+Day.
+
+June 21st, the day of the summer solstice, the height of the sun's
+power, was marked by midnight fires of joy and by dances. These
+were believed to strengthen the sun's heat. A blazing wheel to
+represent the sun was rolled down hill.
+
+ "A happy thought.
+ Give me this cart-wheel.
+ I'll have it tied with ropes and smeared with pitch,
+ And when it's lighted, I will roll it down
+ The steepest hillside."
+
+ HAUPTMANN: _Sunken Bell._
+ (Lewisohn _trans._)
+
+Spirits were believed to be abroad, and torches were carried about
+the fields to protect them from invasion. Charms were tried on that
+night with seeds of fern and hemp, and dreams were believed to be
+prophetic.
+
+Lugh, in old Highland speech "the summer sun"
+
+ "The hour may hither drift
+ When at the last, amid the o'erwearied Shee--
+ Weary of long delight and deathless joys--
+ One you shall love may fade before your eyes,
+ Before your eyes may fade, and be as mist
+ Caught in the sunny hollow of Lu's hand,
+ Lord of the Day."
+
+ SHARP: _Immortal Hour._
+
+had for father one of the gods and for mother the daughter of a
+chief of the enemy. Hence he possessed some good and some evil
+tendencies. He may be the Celtic Mercury, for they were alike
+skilled in magic and alchemy, in deception, successful in combats
+with demons, the bringers of new strength and cleansing to the
+nation. He said farewell to power on the first of August, and his
+foster-mother had died on that day, so then it was he set his
+feast-day. The occasion was called "Lugnasad," "the bridal of Lugh"
+and the earth, whence the harvest should spring. It was celebrated
+by the offering of the first fruits of harvest, and by races and
+athletic sports. In Meath, Ireland, this continued down into the
+nineteenth century, with dancing and horse-racing the first week of
+August.
+
+
+
+
+CHAPTER III
+
+SAMHAIN
+
+
+On November first was Samhain ("summer's end").
+
+ "Take my tidings:
+ Stags contend;
+ Snows descend--
+ Summer's end!
+
+ "A chill wind raging,
+ The sun low keeping,
+ Swift to set
+ O'er seas high sweeping.
+
+ "Dull red the fern;
+ Shapes are shadows;
+ Wild geese mourn
+ O'er misty meadows.
+
+ "Keen cold limes each weaker wing,
+ Icy times--
+ Such I sing!
+ Take my tidings."
+
+ GRAVES: _First Winter Song._
+
+Then the flocks were driven in, and men first had leisure after
+harvest toil. Fires were built as a thanksgiving to Baal for
+harvest. The old fire on the altar was quenched before the night of
+October 31st, and the new one made, as were all sacred fires, by
+friction. It was called "forced-fire." A wheel and a spindle were
+used: the wheel, the sun symbol, was turned from east to west,
+sunwise. The sparks were caught in tow, blazed upon the altar, and
+were passed on to light the hilltop fires. The new fire was given
+next morning, New Year's Day, by the priests to the people to light
+their hearths, where all fires had been extinguished. The blessed
+fire was thought to protect the year through the home it warmed. In
+Ireland the altar was Tlactga, on the hill of Ward in Meath, where
+sacrifices, especially black sheep, were burnt in the new fire.
+From the death struggles and look of the creatures omens for the
+future year were taken.
+
+The year was over, and the sun's life of a year was done. The
+Celts thought that at this time the sun fell a victim for six
+months to the powers of winter darkness. In Egyptian mythology one
+of the sun-gods, Osiris, was slain at a banquet by his brother
+Sitou, the god of darkness. On the anniversary of the murder, the
+first day of winter, no Egyptian would begin any new business for
+fear of bad luck, since the spirit of evil was then in power.
+
+From the idea that the sun suffered from his enemies on this day
+grew the association of Samhain with death.
+
+ "The melancholy days are come, the saddest of the year,
+ Of wailing winds, and naked woods, and meadows brown and sere.
+ Heaped in the hollows of the grove, the wither'd leaves lie dead;
+ They rustle to the eddying gust, and to the rabbit's tread.
+ The robin and the wren are flown, and from the shrub the jay
+ And from the wood-top calls the crow, through all the gloomy day.
+
+ "The wind-flower and the violet, they perished long ago,
+ And the wild rose and the orchis died amid the summer glow:
+ But on the hill the golden-rod, and the aster in the wood,
+ And the yellow sun-flower by the brook in autumn beauty stood,
+ Till fell the frost from the cold clear heaven, as falls the
+ plague on men,
+ And the brightness of their smile was gone from upland, glade,
+ and glen."
+
+ BRYANT: _Death of the Flowers._
+
+In the same state as those who are dead, are those who have never
+lived, dwelling right in the world, but invisible to most mortals
+at most times. Seers could see them at any time, and if very many
+were abroad at once others might get a chance to watch them too.
+
+ "There is a world in which we dwell,
+ And yet a world invisible.
+ And do not think that naught can be
+ Save only what with eyes ye see:
+ I tell ye that, this very hour,
+ Had but your sight a spirit's power,
+ Ye would be looking, eye to eye,
+ At a terrific company."
+
+ COXE: _Hallowe'en._
+
+These supernatural spirits ruled the dead. There were two classes:
+the Tuatha De Danann, "the people of the goddess Danu," gods of
+light and life; and spirits of darkness and evil. The Tuatha had
+their chief seat on the Isle of Man, in the middle of the Irish
+Sea, and brought under their power the islands about them. On a
+Midsummer Day they vanquished the Fir Bolgs and gained most of
+Ireland, by the battle of Moytura.
+
+A long time afterwards--perhaps 1000 B. C.--the Fomor, sea-demons,
+after destroying nearly all their enemies by plagues, exacted from
+those remaining, as tribute, "a third part of their corn, a third
+part of their milk, and a third part of their children." This tax
+was paid on Samhain. It was on the week before Samhain that the
+Fomor landed upon Ireland. On the eve of Samhain the gods met them
+in the second battle of Moytura, and they were driven back into the
+ocean.
+
+As Tigernmas, a mythical king of Ireland, was sacrificing "the
+firstlings of every issue, and the scions of every clan" to Crom
+Croich, the king idol, and lay prostrate before the image, he and
+three-fourths of his men mysteriously disappeared.
+
+ "Then came
+ Tigernmas, the prince of Tara yonder
+ On Hallowe'en with many hosts.
+ A cause of grief to them was the deed.
+ Dead were the men
+ Of Bamba's host, without happy strength
+ Around Tigernmas, the destructive man of the north,
+ From the worship of Crom Cruaich. 'T was no luck for them.
+ For I have learnt,
+ Except one-fourth of the keen Gaels,
+ Not a man alive--lasting the snare!
+ Escaped without death in his mouth."
+
+ _Dinnsenchus of Mag Slecht_ (Meyer _trans._).
+
+This was direct invocation, but the fire rites which were continued
+so long afterwards were really only worshipping the sun by proxy,
+in his nearest likeness, fire.
+
+Samhain was then a day sacred to the death of the sun, on which had
+been paid a sacrifice of death to evil powers. Though overcome at
+Moytura evil was ascendant at Samhain. Methods of finding out the
+will of spirits and the future naturally worked better then, charms
+and invocations had more power, for the spirits were near to help,
+if care was taken not to anger them, and due honors paid.
+
+
+
+
+CHAPTER IV
+
+POMONA
+
+
+Ops was the Latin goddess of plenty. Single parts of her province
+were taken over by various other divinities, among whom was Pomona
+(_pomorum patrona_, "she who cares for fruits"). She is represented
+as a maiden with fruit in her arms and a pruning-knife in her hand.
+
+ "I am the ancient apple-queen.
+ As once I was so am I now--
+ For evermore a hope unseen
+ Betwixt the blossom and the bough.
+
+ "Ah, where's the river's hidden gold!
+ And where's the windy grave of Troy?
+ Yet come I as I came of old,
+ From out the heart of summer's joy."
+
+ MORRIS: _Pomona._
+
+Many Roman poets told stories about her, the best known being by
+Ovid, who says that she was wooed by many orchard-gods, but
+preferred to remain unmarried. Among her suitors was Vertumnus
+("the changer"), the god of the turning year, who had charge of the
+exchange of trade, the turning of river channels, and chiefly of
+the change in nature from flower to ripe fruit. True to his
+character he took many forms to gain Pomona's love. Now he was a
+ploughman (spring), now a fisherman (summer), now a reaper
+(autumn).
+
+At last he took the likeness of an old woman (winter), and went to
+gossip with Pomona. After sounding her mind and finding her averse
+to marriage, the woman pleaded for Vertumnus's success.
+
+ "Is not he the first to have the fruits which
+ are thy delight? And does he not hold thy
+ gifts in his joyous right hand?"
+
+ OVID: _Vertumnus and Pomona._
+
+Then the crone told her the story of Anaxarete who was so cold to
+her lover Iphis that he hanged himself, and she at the window
+watching his funeral train pass by was changed to a marble statue.
+Advising Pomona to avoid such a fate, Vertumnus donned his proper
+form, that of a handsome young man, and Pomona, moved by the story
+and his beauty, yielded and became his wife.
+
+Vertumnus had a statue in the Tuscan Way in Rome, and a temple. His
+festival, the Vortumnalia, was held on the 23d of August, when the
+summer began to wane. Garlands and garden produce were offered to
+him.
+
+Pomona had been assigned one of the fifteen _flamina_, priests
+whose duty it was to kindle the fire for special sacrifices. She
+had a grove near Ostia where a harvest festival was held about
+November first. Not much is known of the ceremonies, but from the
+similar August holiday much may be deduced. Then the deities of
+fire and water were propitiated that their disfavor might not ruin
+the crops. On Pomona's day doubtless thanks was rendered them for
+their aid to the harvest. An offering of first-fruits was made in
+August; in November the winter store of nuts and apples was opened.
+The horses released from toil contended in races.
+
+From Pomona's festival nuts and apples, from the Druidic Samhain
+the supernatural element, combined to give later generations the
+charms and omens from nuts and apples which are made trial of at
+Hallowe'en.
+
+
+
+
+CHAPTER V
+
+THE COMING OF CHRISTIANITY. ALL SAINTS'. ALL SOULS'
+
+
+The great power which the Druids exercised over their people
+interfered with the Roman rule of Britain. Converts were being made
+at Rome. Augustus forbade Romans to became initiated, Tiberius
+banished the priestly clan and their adherents from Gaul, and
+Claudius utterly stamped out the belief there, and put to death a
+Roman knight for wearing the serpent's-egg badge to win a lawsuit.
+Forbidden to practise their rites in Britain, the Druids fled to
+the isle of Mona, near the coast of Wales. The Romans pursued them,
+and in 61 A. D. they were slaughtered and their oak groves cut
+down. During the next three centuries the cult was stifled to
+death, and the Christian religion substituted.
+
+It was believed that at Christ's advent the pagan gods either died
+or were banished.
+
+ "The lonely mountains o'er
+ And the resounding shore
+ A voice of weeping heard, and loud lament.
+ From haunted spring and dale,
+ Edged with poplar pale,
+ The parting genius is with sighing sent.
+ With flower-inwoven tresses torn
+ The nymphs in twilight shade of tangled thickets mourn."
+
+ MILTON: _On the Morning of Christ's Nativity._
+
+The Christian Fathers explained all oracles and omens by saying
+that there was something in them, but that they were the work of
+the evil one. The miraculous power they seemed to possess worked
+"black magic."
+
+It was a long, hard effort to make men see that their gods had all
+the time been wrong, and harder still to root out the age-long
+growth of rite and symbol. But on the old religion might be grafted
+new names; Midsummer was dedicated to the birth of Saint John;
+Lugnasad became Lammas. The fires belonging to these times of year
+were retained, their old significance forgotten or reconsecrated.
+The rowan, or mountain ash, whose berries had been the food of the
+Tuatha, now exorcised those very beings. The trefoil signified the
+Trinity, and the cross no longer the rays of the sun on water, but
+the cross of Calvary. The fires which had been built to propitiate
+the god and consume his sacrifices to induce him to protect them
+were now lighted to protect the people from the same god, declared
+to be an evil mischief-maker. In time the autumn festival of the
+Druids became the vigil of All Hallows or All Saints' Day.
+
+All Saints' was first suggested in the fourth century, when the
+Christians were no longer persecuted, in memory of all the saints,
+since there were too many for each to have a special day on the
+church calendar. A day in May was chosen by Pope Boniface IV in 610
+for consecrating the Pantheon, the old Roman temple of all the
+gods, to the Virgin and all the saints and martyrs. Pope Gregory
+III dedicated a chapel in St. Peter's to the same, and that day was
+made compulsory in 835 by Pope Gregory IV, as All Saints'. The day
+was changed from May to November so that the crowds that thronged
+to Rome for the services might be fed from the harvest bounty. It
+is celebrated with a special service in the Greek and Roman
+churches and by Episcopalians.
+
+In the tenth century St. Odilo, Bishop of Cluny, instituted a day
+of prayer and special masses for the souls of the dead. He had been
+told that a hermit dwelling near a cave
+
+ "heard the voices and howlings of devils, which complained
+ strongly because that the souls of them that were dead were taken
+ away from their hands by alms and by prayers."
+
+ DE VORAGINE: _Golden Legend._
+
+This day became All Souls', and was set for November 2d.
+
+It is very appropriate that the Celtic festival when the spirits of
+the dead and the supernatural powers held a carnival of triumph
+over the god of light, should be followed by All Saints' and All
+Souls'. The church holy-days were celebrated by bonfires to light
+souls through Purgatory to Paradise, as they had lighted the sun to
+his death on Samhain. On both occasions there were prayers: the
+pagan petitions to the lord of death for a pleasant dwelling-place
+for the souls of departed friends; and the Christian for their
+speedy deliverance from torture. They have in common the
+celebrating of death: the one, of the sun; the other, of mortals:
+of harvest: the one, of crops; the other, of sacred memories. They
+are kept by revelry and joy: first, to cheer men and make them
+forget the malign influences abroad; second, because as the saints
+in heaven rejoice over one repentant sinner, we should rejoice over
+those who, after struggles and sufferings past, have entered into
+everlasting glory.
+
+ "Mother, my Mother, Mother-Country,
+ Yet were the fields in bud.
+ And the harvest,--when shall it rise again
+ Up through the fire and flood?
+
+ * * * * *
+
+ "Mother, my Mother, Mother-Country,
+ Was it not all to save
+ Harvest of bread?--Harvest of men?
+ And the bright years, wave on wave?
+
+ _"Search not, search not, my way-worn;
+ Search neither weald nor wave.
+ One is their heavy reaping-time
+ To the earth, that is one wide grave."_
+
+ MARKS: _All Souls' Eve._
+
+
+
+
+CHAPTER VI
+
+ORIGIN AND CHARACTER OF HALLOWE'EN OMENS
+
+
+The custom of making tests to learn the future comes from the old
+system of augury from sacrifice. Who sees in the nuts thrown into
+the fire, turning in the heat, blazing and growing black, the
+writhing victim of an old-time sacrifice to an idol?
+
+Many superstitions and charms were believed to be active at any
+time, but all those and numerous special ones worked best on
+November Eve. All the tests of all the Celtic festivals have been
+allotted to Hallowe'en. Cakes from the May Eve fire, hemp-seed and
+prophetic dreams from Midsummer, games and sports from Lugnasad
+have survived in varied forms.
+
+Tests are very often tried blindfold, so that the seeker may be
+guided by fate. Many are mystic--to evoke apparitions from the
+past or future. Others are tried with harvest grains and fruits.
+Because skill and undivided attention is needed to carry them
+through successfully, many have degenerated into mere contests of
+skill, have lost their meaning, and become rough games.
+
+Answers are sought to questions about one's future career; chiefly
+to: when and whom shall I marry? what will be my profession and
+degree of wealth, and when shall I die?
+
+[Illustration: IN HALLOWE'EN TIME.]
+
+
+
+
+CHAPTER VII
+
+HALLOWE'EN BELIEFS AND CUSTOMS IN IRELAND
+
+
+Ireland has a literature of Hallowe'en, or "Samhain," as it used to
+be called. Most of it was written between the seventh and the
+twelfth centuries, but the events were thought to have happened
+while paganism still ruled in Ireland.
+
+The evil powers that came out at Samhain lived the rest of the time
+in the cave of Cruachan in Connaught, the province which was given
+to the wicked Fomor after the battle of Moytura. This cave was
+called the "hell-gate of Ireland," and was unlocked on November Eve
+to let out spirits and copper-colored birds which killed the farm
+animals. They also stole babies, leaving in their place
+changelings, goblins who were old in wickedness while still in the
+cradle, possessing superhuman cunning and skill in music. One way
+of getting rid of these demon children was to ill-treat them so
+that their people would come for them, bringing the right ones
+back; or one might boil egg-shells in the sight of the changeling,
+who would declare his demon nature by saying that in his centuries
+of life he had never seen such a thing before.
+
+Brides too were stolen.
+
+ "You shall go with me, newly married bride,
+ And gaze upon a merrier multitude;
+ White-armed Nuala and AEngus of the birds,
+ And Feacra of the hurtling foam, and him
+ Who is the ruler of the western host,
+ Finvarra, and the Land of Heart's Desire,
+ Where beauty has no ebb, decay no flood,
+ But joy is wisdom, time an endless song."
+
+ YEATS: _Land of Heart's Desire._
+
+In the first century B. C. lived Ailill and his queen Medb. As they
+were celebrating their Samhain feast in the palace,
+
+ "Three days before Samhain at all times,
+ And three days after, by ancient custom
+ Did the hosts of high aspiration
+ Continue to feast for the whole week."
+
+ O'CIARAIN: _Loch Garman._
+
+they offered a reward to the man who should tie a bundle of twigs
+about the feet of a criminal who had been hanged by the gate. It
+was dangerous to go near dead bodies on November Eve, but a bold
+young man named Nera dared it, and tied the twigs successfully. As
+he turned to go he saw
+
+ "the whole of the palace as if on fire before him, and the heads
+ of the people of it lying on the ground, and then he thought he
+ saw an army going into the hill of Cruachan, and he followed
+ after the army."
+
+ GREGORY: _Cuchulain of Muirthemne._
+
+The door was shut. Nera was married to a fairy woman, who betrayed
+her kindred by sending Nera to warn King Ailill of the intended
+attack upon his palace the next November Eve. Nera bore summer
+fruits with him to prove that he had been in the fairy _sid_. The
+next November Eve, when the doors were opened Ailill entered and
+discovered the crown, emblem of power, took it away, and plundered
+the treasury. Nera never returned again to the homes of men.
+
+Another story of about the same time was that of Angus, the son of
+a Tuatha god, to whom in a dream a beautiful maiden appeared. He
+wasted away with love for her, and searched the country for a girl
+who should look like her. At last he saw in a meadow among a
+hundred and fifty maidens, each with a chain of silver about her
+neck, one who was like the beauty of his dream. She wore a golden
+chain about her throat, and was the daughter of King Ethal Anbual.
+King Ethal's palace was stormed by Ailill, and he was forced to
+give up his daughter. He gave as a reason for withholding his
+consent so long, that on Samhain Princess Caer changed from a
+maiden to a swan, and back again the next year.
+
+ "And when the time came Angus went to the loch, and he saw the
+ three times fifty white birds there with their silver chains
+ about their necks, and Angus stood in a man's shape at the edge
+ of the loch, and he called to the girl: 'Come and speak with me,
+ O Caer!'
+
+ "'Who is calling me?' said Caer.
+
+ "'Angus calls you,' he said, 'and if you do come, I swear by my
+ word I will not hinder you from going into the loch again.'"
+
+ GREGORY: _Cuchulain of Muirthemne._
+
+She came, and he changed to a swan likewise, and they flew away to
+King Dagda's palace, where every one who heard their sweet singing
+was charmed into a sleep of three days and three nights.
+
+Princess Etain, of the race of the Tuatha, and wife of Midir, was
+born again as the daughter of Queen Medb, the wife of Ailill. She
+remembers a little of the land from which she came, is never quite
+happy,
+
+ "But sometimes--sometimes--tell me: have you heard,
+ By dusk or moonset have you never heard
+ Sweet voices, delicate music? Never seen
+ The passage of the lordly beautiful ones
+ Men call the Shee?"
+
+ SHARP: _Immortal Hour._
+
+even when she wins the love of King Eochaidh. When they have been
+married a year, there comes Midir from the Land of Youth. By
+winning a game of chess from the King, he gets anything he may ask,
+and prays to see the Queen. When he sees her he sings a song of
+longing to her, and Eochaidh is troubled because it is Samhain, and
+he knows the great power the hosts of the air "have then over those
+who wish for happiness."
+
+ "Etain, speak!
+ What is the song the harper sings, what tongue
+ Is this he speaks? for in no Gaelic lands
+ Is speech like this upon the lips of men.
+ No word of all these honey-dripping words
+ Is known to me. Beware, beware the words
+ Brewed in the moonshine under ancient oaks
+ White with pale banners of the mistletoe
+ Twined round them in their slow and stately death.
+ It is the feast of Saveen" (Samhain).
+
+ SHARP: _Immortal Hour._
+
+In vain Eochaidh pleads with her to stay with him. She has already
+forgotten all but Midir and the life so long ago in the Land of
+Youth.
+
+ "In the Land of Youth
+ There are pleasant places;
+ Green meadows, woods,
+ Swift grey-blue waters.
+
+ "There is no age there,
+ Nor any sorrow.
+ As the stars in heaven
+ Are the cattle in the valleys.
+
+ "Great rivers wander
+ Through flowery plains.
+ Streams of milk, of mead,
+ Streams of strong ale.
+
+ "There is no hunger
+ And no thirst
+ In the Hollow Land,
+ In the Land of Youth."
+
+ SHARP: _Immortal Hour._
+
+She and Midir fly away in the form of two swans, linked by a chain
+of gold.
+
+Cuchulain, hopelessly sick of a strange illness brought on by Fand
+and Liban, fairy sisters, was visited the day before Samhain by a
+messenger, who promised to cure him if he would go to the
+Otherworld. Cuchulain could not make up his mind to go, but sent
+Laeg, his charioteer. Such glorious reports did Laeg bring back
+from the Otherworld,
+
+ "If all Erin were mine,
+ And the kingship of yellow Bregia,
+ I would give it, no trifling deed,
+ To dwell for aye in the place I reached."
+
+ _Cuchulain's Sick-bed._ (Meyer _trans._)
+
+that Cuchulain went thither, and championed the people there
+against their enemies. He stayed a month with the fairy Fand. Emer,
+his wife at home, was beset with jealousy, and plotted against
+Fand, who had followed her hero home. Fand in fear returned to her
+deserted husband, Emer was given a Druidic drink to drown her
+jealousy, and Cuchulain another to forget his infatuation, and they
+lived happily afterward.
+
+Even after Christianity was made the vital religion in Ireland, it
+was believed that places not exorcised by prayers and by the sign
+of the cross, were still haunted by Druids. As late as the fifth
+century the Druids kept their skill in fortune-telling. King Dathi
+got a Druid to foretell what would happen to him from one
+Hallowe'en to the next, and the prophecy came true. Their religion
+was now declared evil, and all evil or at any rate suspicious
+beings were assigned to them or to the devil as followers.
+
+ "_Maire Bruin:_
+ Are not they, likewise, the children of God?
+
+ _Father Hart:_
+ Colleen, they are the children of the fiend,
+ And they have power until the end of Time,
+ When God shall fight with them a great pitched battle
+ And hack them into pieces."
+
+ YEATS: _Land of Heart's Desire._
+
+The power of fairy music was so great that St. Patrick himself was
+put to sleep by a minstrel who appeared to him on the day before
+Samhain. The Tuatha De Danann, angered at the renegade people who
+no longer did them honor, sent another minstrel, who after laying
+the ancient religious seat Tara under a twenty-three years' charm,
+burned up the city with his fiery breath.
+
+These infamous spirits dwelt in grassy mounds, called "forts,"
+which were the entrances to underground palaces full of treasure,
+where was always music and dancing. These treasure-houses were open
+only on November Eve
+
+ "For the fairy mounds of Erinn are always
+ opened about Hallowe'en."
+
+ _Expedition of Nera._ (Meyer _trans._)
+
+when the throngs of spirits, fairies, and goblins trooped out for
+revels about the country. The old Druid idea of obsession, the
+besieging of a person by an evil spirit, was practised by them at
+that time.
+
+ "This is the first day of the winter, and to-day the
+ Hosts of the Air are in their greatest power."
+
+ WARREN: _Twig of Thorn._
+
+If the fairies wished to seize a mortal--which power they had as
+the sun-god could take men to himself--they caused him to give
+them certain tokens by which he delivered himself into their hands.
+They might be milk and fire--
+
+ "_Maire Bruin:_
+ A little queer old woman cloaked in green,
+ Who came to beg a porringer of milk.
+
+ _Bridget Bruin:_
+ The good people go asking milk and fire
+ Upon May Eve--woe to the house that gives,
+ For they have power over it for a year."
+
+ YEATS: _Land of Heart's Desire._
+
+or one might receive a fairy thorn such as Oonah brings home, which
+shrivels up at the touch of St. Bridget's image;
+
+ "Oh, ever since I kept the twig of thorn and hid it, I have seen
+ strange things, and heard strange laughter and far voices
+ calling."
+
+ WARREN: _Twig of Thorn._
+
+or one might be lured by music as he stopped near the fort to watch
+the dancing, for the revels were held in secret, as those of the
+Druids had been, and no one could look on them unaffected.
+
+A story is told of Paddy More, a great stout uncivil churl, and
+Paddy Beg, a cheerful little hunchback. The latter, seeing lights
+and hearing music, paused by a mound, and was invited in. Urged to
+tell stories, he complied; he danced as spryly as he could for his
+deformity; he sang, and made himself so agreeable that the fairies
+decided to take the hump off his back, and send him home a straight
+manly fellow. The next Hallowe'en who should come by the same place
+but Paddy More, and he stopped likewise to spy at the merrymaking.
+He too was called in, but would not dance politely, added no
+stories nor songs. The fairies clapped Paddy Beg's hump on his
+back, and dismissed him under a double burden of discomfort.
+
+A lad called Guleesh, listening outside a fort on Hallowe'en heard
+the spirits speaking of the fatal illness of his betrothed, the
+daughter of the King of France. They said that if Guleesh but knew
+it, he might boil an herb that grew by his door and give it to the
+princess and make her well. Joyfully Guleesh hastened home,
+prepared the herb, and cured the royal girl.
+
+Sometimes people did not have the luck to return, but were led away
+to a realm of perpetual youth and music.
+
+ "_Father Hart._ What are you reading?
+
+ _Maire Bruin._ How a Princess Edane,
+ A daughter of a King of Ireland, heard
+ A voice singing on a May Eve like this,
+ And followed, half awake and half asleep,
+ Until she came into the land of faery,
+ Where nobody gets old and godly and grave,
+ Where nobody gets old and crafty and wise,
+ Where nobody gets old and bitter of tongue;
+ And she is still there, busied with a dance,
+ Deep in the dewy shadow of a wood,
+ Or where stars walk upon a mountain-top."
+
+ YEATS: _Land of Heart's Desire._
+
+If one returned, he found that the space which seemed to him but
+one night, had been many years, and with the touch of earthly sod
+the age he had postponed suddenly weighed him down. Ossian,
+released from fairyland after three hundred years dalliance there,
+rode back to his own country on horseback. He saw men imprisoned
+under a block of marble and others trying to lift the stone. As he
+leaned over to aid them the girth broke. With the touch of earth
+"straightway the white horse fled away on his way home, and Ossian
+became aged, decrepit, and blind."
+
+No place as much as Ireland has kept the belief in all sorts of
+supernatural spirits abroad among its people. From the time when on
+the hill of Ward, near Tara, in pre-Christian days, the sacrifices
+were burned and the Tuatha were thought to appear on Samhain, to as
+late as 1910, testimony to actual appearances of the "little
+people" is to be found.
+
+ "'Among the usually invisible races which I have seen in Ireland,
+ I distinguish five classes. There are the Gnomes, who are
+ earth-spirits, and who seem to be a sorrowful race. I once saw
+ some of them distinctly on the side of Ben Bulbin. They had
+ rather round heads and dark thick-set bodies, and in stature were
+ about two and one-half feet. The Leprechauns are different, being
+ full of mischief, though they, too, are small. I followed a
+ Leprechaun from the town of Wicklow out to the Carraig Sidhe,
+ "Rock of the Fairies," a distance of half a mile or more, where
+ he disappeared. He had a very merry face, and beckoned to me with
+ his finger. A third class are the Little People, who, unlike the
+ Gnomes and Leprechauns, are quite good-looking; and they are very
+ small. The Good People are tall, beautiful beings, as tall as
+ ourselves.... They direct the magnetic currents of the earth. The
+ Gods are really the Tuatha De Danann, and they are much taller
+ than our race.'"
+
+ WENTZ: _Fairy-faith in Celtic Countries._
+
+The sight of apparitions on Hallowe'en is believed to be fatal to
+the beholder.
+
+ "One night my lady's soul walked along the wall like a cat. Long
+ Tom Bowman beheld her and that day week fell he into the well and
+ was drowned."
+
+ PYLE: _Priest and the Piper._
+
+One version of the Jack-o'-lantern story comes from Ireland. A
+stingy man named Jack was for his inhospitality barred from all
+hope of heaven, and because of practical jokes on the Devil was
+locked out of hell. Until the Judgment Day he is condemned to walk
+the earth with a lantern to light his way.
+
+The place of the old lord of the dead, the Tuatha god Saman, to
+whom vigil was kept and prayers said on November Eve for the good
+of departed souls, was taken in Christian times by St. Colomba or
+Columb Kill, the founder of a monastery in Iona in the fifth
+century. In the seventeenth century the Irish peasants went about
+begging money and goodies for a feast, and demanding in the name of
+Columb Kill that fatted calves and black sheep be prepared. In
+place of the Druid fires, candles were collected and lighted on
+Hallowe'en, and prayers for the souls of the givers said before
+them. The name of Saman is kept in the title "Oidhche Shamhna,"
+"vigil of Saman," by which the night of October 31st was until
+recently called in Ireland.
+
+There are no Hallowe'en bonfires in Ireland now, but charms and
+tests are tried. Apples and nuts, the treasure of Pomona, figure
+largely in these. They are representative winter fruits, the
+commonest. They can be gathered late and kept all winter.
+
+A popular drink at the Hallowe'en gathering in the eighteenth
+century was milk in which crushed roasted apples had been mixed. It
+was called lambs'-wool (perhaps from "La Mas Ubhal," "the day of
+the apple fruit"). At the Hallowe'en supper "callcannon," mashed
+potatoes, parsnips, and chopped onions, is indispensable. A ring is
+buried in it, and the one who finds it in his portion will be
+married in a year, or if he is already married, will be lucky.
+
+ "They had colcannon, and the funniest things were found in
+ it--tiny dolls, mice, a pig made of china, silver sixpences, a
+ thimble, a ring, and lots of other things. After supper was over
+ all went into the big play-room, and dived for apples in a tub of
+ water, fished for prizes in a basin of flour; then there were
+ games----"
+
+ TRANT: _Hallowe'en in Ireland._
+
+A coin betokened to the finder wealth; the thimble, that he would
+never marry.
+
+A ring and a nut are baked in a cake. The ring of course means
+early marriage, the nut signifies that its finder will marry a
+widow or a widower. If the kernel is withered, no marriage at all
+is prophesied. In Roscommon, in central Ireland, a coin, a sloe,
+and a bit of wood were baked in a cake. The one getting the sloe
+would live longest, the one getting the wood was destined to die
+within the year.
+
+A mould of flour turned out on the table held similar tokens. Each
+person cut off a slice with a knife, and drew out his prize with
+his teeth.
+
+After supper the tests were tried. In the last century nut-shells
+were burned. The best-known nut test is made as follows: three nuts
+are named for a girl and two sweethearts. If one burns steadily
+with the girl's nut, that lover is faithful to her, but if either
+hers or one of the other nuts starts away, there will be no happy
+friendship between them.
+
+Apples are snapped from the end of a stick hung parallel to the
+floor by a twisted cord which whirls the stick rapidly when it is
+let go. Care has to be taken not to bite the candle burning on the
+other end. Sometimes this test is made easier by dropping the
+apples into a tub of water and diving for them, or piercing them
+with a fork dropped straight down.
+
+Green herbs called "livelong" were plucked by the children and hung
+up on Midsummer Eve. If a plant was found to be still green on
+Hallowe'en, the one who had hung it up would prosper for the year,
+but if it had turned yellow or had died, the child would also die.
+
+Hemp-seed is sown across three furrows, the sower repeating:
+"Hemp-seed, I saw thee, hemp-seed, I saw thee; and her that is to
+be my true love, come after me and draw thee." On looking back over
+his shoulder he will see the apparition of his future wife in the
+act of gathering hemp.
+
+Seven cabbage stalks were named for any seven of the company, then
+pulled up, and the guests asked to come out, and "see their
+sowls."
+
+ "One, two, three, and up to seven;
+ If all are white, all go to heaven;
+ If one is black as Murtagh's evil,
+ He'll soon be screechin' wi' the devil."
+
+Red Mike "was a queer one from his birth, an' no wonder, for he
+first saw the light atween dusk an' dark o' a Hallowe'en Eve." When
+the cabbage test was tried at a party where Mike was present, six
+stalks were found to be white, but Mike's was "all black an' fowl
+wi' worms an' slugs, an' wi' a real bad smell ahint it." Angered at
+the ridicule he received, he cried: "I've the gift o' the night, I
+have, an' on this day my curse can blast whatever I choose." At
+that the priest showed Mike a crucifix, and he ran away howling,
+and disappeared through a bog into the ground.
+
+ SHARP: _Threefold Chronicle._
+
+Twelve of the party may learn their future, if one gets a clod of
+earth from the churchyard sets up twelve candles in it, lights and
+names them. The fortune of each will be like that of the
+candle-light named for him,--steady, wavering, or soon in darkness.
+
+A ball of blue yarn was thrown out of the window by a girl who held
+fast to the end. She wound it over on her hand from left to right,
+saying the Creed backwards. When she had nearly finished, she
+expected the yarn would be held. She must ask "Who holds?" and the
+wind would sigh her sweetheart's name in at the window.
+
+In some charms the devil was invoked directly. If one walked about
+a rick nine times with a rake, saying, "I rake this rick in the
+devil's name," a vision would come and take away the rake.
+
+If one went out with nine grains of oats in his mouth, and walked
+about until he heard a girl's name called or mentioned, he would
+know the name of his future wife, for they would be the same.
+
+Lead is melted, and poured through a key or a ring into cold water.
+The form each spoonful takes in cooling indicates the occupation
+of the future husband of the girl who poured it.
+
+ "Now something like a horse would cause the jubilant maiden to
+ call out, 'A dragoon!' Now some dim resemblance to a helmet would
+ suggest a handsome member of the mounted police; or a round
+ object with a spike would seem a ship, and this of course meant a
+ sailor; or a cow would suggest a cattle-dealer, or a plough a
+ farmer."
+
+ SHARP: _Threefold Chronicle._
+
+After the future had been searched, a piper played a jig, to which
+all danced merrily with a loud noise to scare away the evil
+spirits.
+
+Just before midnight was the time to go out "alone and unperceived"
+to a south-running brook, dip a shirt-sleeve in it, bring it home
+and hang it by the fire to dry. One must go to bed, but watch till
+midnight for a sight of the destined mate who would come to turn
+the shirt to dry the other side.
+
+Ashes were raked smooth on the hearth at bedtime on Hallowe'en, and
+the next morning examined for footprints. If one was turned from
+the door, guests or a marriage was prophesied; if toward the door,
+a death.
+
+To have prophetic dreams a girl should search for a briar grown
+into a hoop, creep through thrice in the name of the devil, cut it
+in silence, and go to bed with it under her pillow. A boy should
+cut ten ivy leaves, throw away one and put the rest under his head
+before he slept.
+
+If a girl leave beside her bed a glass of water with a sliver of
+wood in it, and say before she falls asleep:
+
+ "Husband mine that is to be,
+ Come this night and rescue me,"
+
+she will dream of falling off a bridge into the water, and of being
+saved at the last minute by the spirit of her future husband. To
+receive a drink from his hand she must eat a cake of flour, soot,
+and salt before she goes to bed.
+
+The Celtic spirit of yearning for the unknown, retained nowhere
+else as much as in Ireland, is expressed very beautifully by the
+poet Yeats in the introduction to his _Celtic Twilight_.
+
+ "The host is riding from Knocknarea
+ And over the grave of Clooth-na-bare;
+ Caolte tossing his burning hair,
+ And Niam calling: 'Away, come away;
+
+ "'And brood no more where the fire is bright,
+ Filling thy heart with a mortal dream;
+ For breasts are heaving and eyes a-gleam:
+ Away, come away to the dim twilight
+
+ "'Arms are heaving and lips apart;
+ And if any gaze on our rushing band,
+ We come between him and the deed of his hand,
+ We come between him and the hope of his heart.'
+
+ "The host is rushing twixt night and day,
+ And where is there hope or deed as fair?
+ Caolte tossing his burning hair,
+ And Niam calling: 'Away, come away.'"
+
+
+
+
+CHAPTER VIII
+
+IN SCOTLAND AND THE HEBRIDES
+
+
+As in Ireland the Scotch Baal festival of November was called
+Samhain. Western Scotland, lying nearest Tara, center alike of
+pagan and Christian religion in Ireland, was colonized by both the
+people and the customs of eastern Ireland.
+
+The November Eve fires which in Ireland either died out or were
+replaced by candles were continued in Scotland. In Buchan, where
+was the altar-source of the Samhain fire, bonfires were lighted on
+hilltops in the eighteenth century; and in Moray the idea of fires
+of thanksgiving for harvest was kept to as late as 1866. All
+through the eighteenth century in the Highlands and in Perthshire
+torches of heath, broom, flax, or ferns were carried about the
+fields and villages by each family, with the intent to cause good
+crops in succeeding years. The course about the fields was sunwise,
+to have a good influence. Brought home at dark, the torches were
+thrown down in a heap, and made a fire. This blaze was called
+"Samhnagan," "of rest and pleasure." There was much competition to
+have the largest fire. Each person put in one stone to make a
+circle about it. The young people ran about with burning brands.
+Supper was eaten out-of-doors, and games played. After the fire had
+burned out, ashes were raked over the stones. In the morning each
+sought his pebble, and if he found it misplaced, harmed, or a
+footprint marked near it in the ashes, he believed he should die in
+a year.
+
+In Aberdeenshire boys went about the villages saying: "Ge's a peat
+t' burn the witches." They were thought to be out stealing milk and
+harming cattle. Torches used to counteract them were carried from
+west to east, against the sun. This ceremony grew into a game, when
+a fire was built by one party, attacked by another, and defended.
+As in the May fires of purification the lads lay down in the smoke
+close by, or ran about and jumped over the flames. As the fun grew
+wilder they flung burning peats at each other, scattered the ashes
+with their feet, and hurried from one fire to another to have a
+part in scattering as many as possible before they died out.
+
+In 1874, at Balmoral, a royal celebration of Hallowe'en was
+recorded. Royalty, tenants, and servants bore torches through the
+grounds and round the estates. In front of the castle was a heap of
+stuff saved for the occasion. The torches were thrown on. When the
+fire was burning its liveliest, a hobgoblin appeared, drawing in a
+car the figure of a witch, surrounded by fairies carrying lances.
+The people formed a circle about the fire, and the witch was tossed
+in. Then there were dances to the music of bag-pipes.
+
+It was the time of year when servants changed masters or signed up
+anew under the old ones. They might enjoy a holiday before resuming
+work. So they sang:
+
+ "This is Hallaeven,
+ The morn is Halladay;
+ Nine free nichts till Martinmas,
+ As soon they'll wear away."
+
+Children born on Hallowe'en could see and converse with
+supernatural powers more easily than others. In Ireland, evil
+relations caused Red Mike's downfall (q. v.). For Scotland Mary
+Avenel, in Scott's _Monastery_, is the classic example.
+
+ "And touching the bairn, it's weel kenn'd she was born on
+ Hallowe'en, and they that are born on Hallowe'en whiles see mair
+ than ither folk."
+
+There is no hint of dark relations, but rather of a
+clear-sightedness which lays bare truths, even those concealed in
+men's breasts. Mary Avenel sees the spirit of her father after he
+has been dead for years. The White Lady of Avenel is her peculiar
+guardian.
+
+The Scottish Border, where Mary lived, is the seat of many
+superstitions and other worldly beliefs. The fairies of Scotland
+are more terrible than those of Ireland, as the dells and streams
+and woods are of greater grandeur, and the character of the people
+more serious. It is unlucky to name the fairies, here as elsewhere,
+except by such placating titles as "Good Neighbors" or "Men of
+Peace." Rowan, elm, and holly are a protection against them.
+
+ "I have tied red thread round the bairns' throats, and given ilk
+ ane of them a riding-wand of rowan-tree, forbye sewing up a slip
+ of witch-elm into their doublets; and I wish to know of your
+ reverence if there be onything mair that a lone woman can do in
+ the matter of ghosts and fairies?--be here! that I should have
+ named their unlucky names twice ower!"
+
+ SCOTT: _Monastery._
+
+"The sign of the cross disarmeth all evil spirits."
+
+These spirits of the air have not human feelings or motives. They
+are conscienceless. In this respect Peter Pan is an immortal fairy
+as well as an immortal child. While like a child he resents
+injustice in horrified silence, like a fairy he acts with no sense
+of responsibility. When he saves Wendy's brother from falling as
+they fly,
+
+ "You felt it was his cleverness that interested him, and not the
+ saving of human life."
+
+ BARRIE: _Peter and Wendy._
+
+The world in which Peter lived was so near the Kensington Gardens
+that he could see them through the bridge as he sat on the shore of
+the Neverland. Yet for a long time he could not get to them.
+
+Peter is a fairy piper who steals away the souls of children.
+
+ "No man alive has seen me,
+ But women hear me play,
+ Sometimes at door or window,
+ Fiddling the souls away--
+ The child's soul and the colleen's
+ Out of the covering clay."
+
+ HOPPER: _Fairy Fiddler._
+
+On Hallowe'en all traditional spirits are abroad. The Scotch
+invented the idea of a "Samhanach," a goblin who comes out just at
+"Samhain." It is he who in Ireland steals children. The fairies
+pass at crossroads,
+
+ "But the night is Hallowe'en, lady,
+ The morn is Hallowday;
+ Then win me, win me, and ye will,
+ For weel I wot ye may.
+
+ "Just at the mirk and midnight hour
+ The fairy folk will ride.
+ And they that wad their true-love win,
+ At Miles Cross they maun bide."
+
+ _Ballad of Tam Lin._
+
+and in the Highlands whoever took a three-legged stool to where
+three crossroads met, and sat upon it at midnight, would hear the
+names of those who were to die in a year. He might bring with him
+articles of dress, and as each name was pronounced throw one
+garment to the fairies. They would be so pleased by this gift that
+they would repeal the sentence of death.
+
+Even people who seemed to be like their neighbors every day could
+for this night fly away and join the other beings in their revels.
+
+ "This is the nicht o' Hallowe'en
+ When a' the witchie may be seen;
+ Some o' them black, some o' them green,
+ Some o' them like a turkey bean."
+
+A witches' party was conducted in this way. The wretched women who
+had sold their souls to the Devil, left a stick in bed which by
+evil means was made to have their likeness, and, anointed with the
+fat of murdered babies flew off up the chimney on a broomstick with
+cats attendant. Burns tells the story of a company of witches
+pulling ragwort by the roadside, getting each astride her ragwort
+with the summons "Up horsie!" and flying away.
+
+ "The hag is astride
+ This night for a ride,
+ The devils and she together:
+ Through thick and through thin,
+ Now out and now in,
+ Though ne'er so foul be the weather.
+
+ * * * * *
+
+ "A thorn or a burr
+ She takes for a spur,
+ With a lash of the bramble she rides now.
+ Through brake and through briers,
+ O'er ditches and mires,
+ She follows the spirit that guides now."
+
+ HERRICK: _The Hag._
+
+The meeting-place was arranged by the Devil, who sometimes rode
+there on a goat. At their supper no bread or salt was eaten; they
+drank out of horses' skulls, and danced, sometimes back to back,
+sometimes from west to east, for the dances at the ancient Baal
+festivals were from east to west, and it was evil and ill-omened to
+move the other way. For this dance the Devil played a bag-pipe made
+of a hen's skull and cats' tails.
+
+ "There sat Auld Nick, in shape o' beast;
+ A tousie tyke, black, grim, and large,
+ To gie them music was his charge:
+ He screw'd the pipes and gart them skirl,
+ Till roof and rafters a' did dirl."[1]
+
+ BURNS: _Tam o' Shanter._
+
+[1] Ring.
+
+The light for the revelry came from a torch flaring between the
+horns of the Devil's steed the goat, and at the close the ashes
+were divided for the witches to use in incantations. People
+imagined that cats who had been up all night on Hallowe'en were
+tired out the next morning.
+
+Tam o' Shanter who was watching such a dance
+
+ "By Alloway's auld haunted kirk"
+
+in Ayrshire, could not resist calling out at the antics of a
+neighbor whom he recognized, and was pursued by the witches. He
+urged his horse to top-speed,
+
+ "Now do thy speedy utmost, Meg,
+ And win the key-stane of the brig;
+ There at them thou thy tail may toss,
+ A running stream they dare na cross!"
+
+ BURNS: _Tam o' Shanter._
+
+but poor Meg had no tail thereafter to toss at them, for though she
+saved her rider, she was only her tail's length beyond the middle
+of the bridge when the foremost witch grasped it and seared it to
+a stub.
+
+Such witches might be questioned about the past or future.
+
+ "He that dare sit on St. Swithin's Chair,
+ When the Night-Hag wings the troubled air,
+ Questions three, when he speaks the spell,
+ He may ask, and she must tell."
+
+ SCOTT: _St. Swithin's Chair._
+
+Children make of themselves bogies on this evening, carrying the
+largest turnips they can save from harvest, hollowed out and carved
+into the likeness of a fearsome face, with teeth and forehead
+blacked, and lighted by a candle fastened inside.
+
+If the spirit of a person simply appears without being summoned,
+and the person is still alive, it means that he is in danger. If he
+comes toward the one to whom he appears the danger is over. If he
+seems to go away, he is dying.
+
+An apparition from the future especially is sought on Hallowe'en.
+It is a famous time for divination in love affairs. A typical
+eighteenth century party in western Scotland is described by Robert
+Burns.
+
+Cabbages are important in Scotch superstition. Children believe
+that if they pile cabbage-stalks round the doors and windows of the
+house, the fairies will bring them a new brother or sister.
+
+ "And often when in his old-fashioned way
+ He questioned me,...
+ Who made the stars? and if within his hand
+ He caught and held one, would his fingers burn?
+ If I, the gray-haired dominie, was dug
+ From out a cabbage-garden such as he
+ Was found in----"
+
+ BUCHANAN: _Willie Baird._
+
+Kale-pulling came first on the program in Burns's _Hallowe'en_.
+Just the single and unengaged went out hand in hand blindfolded to
+the cabbage-garden. They pulled the first stalk they came upon,
+brought it back to the house, and were unbandaged. The size and
+shape of the stalk indicated the appearance of the future husband
+or wife.
+
+ "Maybe you would rather not pull a stalk that was tall and
+ straight and strong--that would mean Alastair? Maybe you would
+ rather find you had got hold of a withered old stump with a lot
+ of earth at the root--a decrepit old man with plenty of money in
+ the bank? Or maybe you are wishing for one that is slim and
+ supple and not so tall--for one that might mean Johnnie Semple."
+
+ BLACK: _Hallowe'en Wraith._
+
+A close white head meant an old husband, an open green head a young
+one. His disposition would be like the taste of the stem. To
+determine his name, the stalks were hung over the door, and the
+number of one's stalk in the row noted. If Jessie put hers up third
+from the beginning, and the third man who passed through the
+doorway under it was named Alan, her husband's first name would be
+Alan. This is practised only a little now among farmers. It has
+special virtue if the cabbage has been stolen from the garden of an
+unmarried person.
+
+Sometimes the pith of a cabbage-stalk was pushed out, the hole
+filled with tow, which was set afire and blown through keyholes on
+Hallowe'en.
+
+ "Their runts clean through and through were bored,
+ And stuffed with raivelins fou,
+ And like a chimley when on fire
+ Each could the reek outspue.
+
+ "Jock through the key-hole sent a cloud
+ That reached across the house,
+ While in below the door reek rushed
+ Like water through a sluice."
+
+ DICK: _Splores of a Hallowe'en._
+
+Cabbage-broth was a regular dish at the Hallowe'en feast. Mashed
+potatoes, as in Ireland, or a dish of meal and milk holds symbolic
+objects--a ring, a thimble, and a coin. In the cake are baked a
+ring and a key. The ring signifies to the possessor marriage, and
+the key a journey.
+
+Apple-ducking is still a universal custom in Scotland. A sixpence
+is sometimes dropped into the tub or stuck into an apple to make
+the reward greater. The contestants must keep their hands behind
+their backs.
+
+Nuts are put before the fire in pairs, instead of by threes as in
+Ireland, and named for a lover and his lass. If they burn to ashes
+together, long happy married life is destined for the lovers. If
+they crackle or start away from each other, dissension and
+separation are ahead.
+
+ "Jean slips in twa, wi' tentie[1] e'e;
+ Wha 't was, 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,[2]
+ And Jean had e'en a sair heart
+ To see't that night."
+
+ BURNS: _Hallowe'en._
+
+[1] Careful.
+
+[2] Chimney.
+
+Three "luggies," bowls with handles like the Druid lamps, were
+filled, one with clean, one with dirty water, and one left empty.
+The person wishing to know his fate in marriage was blindfolded,
+turned about thrice, and put down his left hand. If he dipped it
+into the clean water, he would marry a maiden; if into the dirty, a
+widow; if into the empty dish, not at all. He tried until he got
+the same result twice. The dishes were changed about each time.
+
+This spell still remains, as does that of hemp-seed sowing. One
+goes out alone with a handful of hemp-seed, sows it across ridges
+of ploughed land, and harrows it with anything convenient, perhaps
+with a broom. Having said:
+
+ "Hemp-seed, I saw thee,
+ An' her that is to be my lass
+ Come after me an' draw thee----"
+
+ BURNS: _Hallowe'en._
+
+he looks behind him to see his sweetheart gathering hemp. This
+should be tried just at midnight with the moon behind.
+
+ "At even o' Hallowmas no sleep I sought,
+ But to the field a bag of hemp-seed brought.
+ I scattered round the seed on every side,
+ And three times three in trembling accents cried,
+ 'This hemp-seed with my virgin hand I sow,
+ Who shall my true-love be, the crop shall mow.'"
+
+ GAY: _Pastorals._
+
+A spell that has been discontinued is throwing the clue of blue
+yarn into the kiln-pot, instead of out of the window, as in
+Ireland. As it is wound backward, something holds it. The winder
+must ask, "Wha hauds?" to hear the name of her future sweetheart.
+
+ "An' ay she win't, an' ay she swat--
+ I wat she made nae jaukin;
+ Till something held within the pat,
+ Guid Lord! but she was quakin!
+ But whether 't was the Deil himsel,
+ Or whether 't was a bauk-en'[1]
+ Or whether it was Andrew Bell,
+ She did na wait on talkin
+ To speir[2] that night."
+
+ BURNS: _Hallowe'en._
+
+[1] Cross-beam.
+
+[2] Ask.
+
+Another spell not commonly tried now is winnowing three measures of
+imaginary corn, as one stands in the barn alone with both doors
+open to let the spirits that come in go out again freely. As one
+finishes the motions, the apparition of the future husband will
+come in at one door and pass out at the other.
+
+ "'I had not winnowed the last weight clean out, and the moon was
+ shining bright upon the floor, when in stalked the presence of my
+ dear Simon Glendinning, that is now happy. I never saw him
+ plainer in my life than I did that moment; he held up an arrow as
+ he passed me, and I swarf'd awa' wi' fright.... But mark the end
+ o' 't, Tibb: we were married, and the grey-goose wing was the
+ death o' him after a'.'"
+
+ SCOTT: _The Monastery._
+
+At times other prophetic appearances were seen.
+
+ "Just as she was at the wark, what does she see in the moonlicht
+ but her ain coffin moving between the doors instead of the
+ likeness of a gudeman! and as sure's death she was in her coffin
+ before the same time next year."
+
+ ANON: _Tale of Hallowe'en._
+
+Formerly a stack of beans, oats, or barley was measured round with
+the arms against sun. At the end of the third time the arms would
+enclose the vision of the future husband or wife.
+
+Kale-pulling, apple-snapping, and lead-melting (see Ireland) are
+social rites, but many were to be tried alone and in secret. A
+Highland divination was tried with a shoe, held by the tip, and
+thrown over the house. The person will journey in the direction the
+toe points out. If it falls sole up, it means bad luck.
+
+Girls would pull a straw each out of a thatch in Broadsea, and
+would take it to an old woman in Fraserburgh. The seeress would
+break the straw and find within it a hair the color of the
+lover's-to-be. Blindfolded they plucked heads of oats, and counted
+the number of grains to find out how many children they would have.
+If the tip was perfect, not broken or gone, they would be married
+honorably.
+
+Another way of determining the number of children was to drop the
+white of an egg into a glass of water. The number of divisions was
+the number sought. White of egg is held with water in the mouth,
+like the grains of oats in Ireland, while one takes a walk to hear
+mentioned the name of his future wife. Names are written on papers,
+and laid upon the chimney-piece. Fate guides the hand of a
+blindfolded man to the slip which bears his sweetheart's name.
+
+A Hallowe'en mirror is made by the rays of the moon shining into a
+looking-glass. If a girl goes secretly into a room at midnight
+between October and November, sits down at the mirror, and cuts an
+apple into nine slices, holding each on the point of a knife before
+she eats it, she may see in the moonlit glass the image of her
+lover looking over her left shoulder, and asking for the last piece
+of apple.
+
+The wetting of the sark-sleeve in a south-running burn where "three
+lairds' lands meet," and carrying it home to dry before the fire,
+was really a Scotch custom, but has already been described in
+Ireland.
+
+ "The last Hallowe'en I was waukin[1]
+ My droukit[2] sark-sleeve, as ye kin--
+ His likeness came up the house staukin,
+ And the very grey breeks o' Tam Glen!"
+
+ BURNS: _Tam Glen._
+
+[1] Watching.
+
+[2] Drenched.
+
+Just before breaking up, the crowd of young people partook of
+sowens, oatmeal porridge cakes with butter, and strunt, a liquor,
+as they hoped for good luck throughout the year.
+
+The Hebrides, Scottish islands off the western coast, have
+Hallowe'en traditions of their own, as well as many borrowed from
+Ireland and Scotland. Barra, isolated near the end of the island
+chain, still celebrates the Celtic days, Beltaine and November Eve.
+
+In the Hebrides is the Irish custom of eating on Hallowe'en a cake
+of meal and salt, or a salt herring, bones and all, to dream of
+some one bringing a drink of water. Not a word must be spoken, nor
+a drop of water drunk till the dream comes.
+
+In St. Kilda a large triangular cake is baked which must be all
+eaten up before morning.
+
+A curious custom that prevailed in the island of Lewis in the
+eighteenth century was the worship of Shony, a sea-god with a Norse
+name. His ceremonies were similar to those paid to Saman in
+Ireland, but more picturesque. Ale was brewed at church from malt
+brought collectively by the people. One took a cupful in his hand,
+and waded out into the sea up to his waist, saying as he poured it
+out: "Shony, I give you this cup of ale, hoping that you'll be so
+kind as to send us plenty of sea-ware, for enriching our ground the
+ensuing year." The party returned to the church, waited for a given
+signal when a candle burning on the altar was blown out. Then they
+went out into the fields, and drank ale with dance and song.
+
+The "dumb cake" originated in Lewis. Girls were each apportioned a
+small piece of dough, mixed with any but spring water. They kneaded
+it with their left thumbs, in silence. Before midnight they pricked
+initials on them with a new pin, and put them by the fire to bake.
+The girls withdrew to the farther end of the room, still in silence.
+At midnight each lover was expected to enter and lay his hand on
+the cake marked with his initials.
+
+In South Uist and Eriskay on Hallowe'en fairies are out, a source
+of terror to those they meet.
+
+ "Hallowe'en will come, will come,
+ Witchcraft will be set a-going,
+ Fairies will be at full speed,
+ Running in every pass.
+ Avoid the road, children, children."
+
+But for the most part this belief has died out on Scottish land,
+except near the Border, and Hallowe'en is celebrated only by
+stories and jokes and games, songs and dances.
+
+
+
+
+CHAPTER IX
+
+IN ENGLAND AND MAN
+
+
+Man especially has a treasury of fairy tradition, Celtic and Norse
+combined. Manx fairies too dwell in the middle world, since they
+are fit for neither heaven nor hell. Even now Manx people think
+they see circles of light in the late October midnight, and little
+folk dancing within.
+
+Longest of all in Man was Sauin (Samhain) considered New Year's
+Day. According to the old style of reckoning time it came on
+November 12.
+
+ "To-night is New Year's night.
+ Hogunnaa!"
+ _Mummers' Song._
+
+As in Scotland the servants' year ends with October.
+
+New Year tests for finding out the future were tried on Sauin. To
+hear her sweetheart's name a girl took a mouthful of water and two
+handfuls of salt, and sat down at a door. The first name she heard
+mentioned was the wished-for one. The three dishes proclaimed the
+fate of the blindfolded seeker as in Scotland. Each was blindfolded
+and touched one of several significant objects--meal for
+prosperity, earth for death, a net for tangled fortunes.
+
+Before retiring each filled a thimble with salt, and emptied it out
+in a little mound on a plate, remembering his own. If any heap were
+found fallen over by morning, the person it represented was
+destined to die in a year. The Manx looked for prints in the
+smooth-strewn ashes on the hearth, as the Scotch did, and gave the
+same interpretation.
+
+There had been Christian churches in Britain as early as 300 A. D.,
+and Christian missionaries, St. Ninian, Pelagius, and St. Patrick,
+were active in the next century, and in the course of time St.
+Augustine. Still the old superstitions persisted, as they always do
+when they have grown up with the people.
+
+King Arthur, who was believed to have reigned in the fifth century,
+may be a personification of the sun-god. He comes from the
+Otherworld, his magic sword Excalibur is brought thence to him, he
+fights twelve battles, in number like the months, and is wounded to
+death by evil Modred, once his own knight. He passes in a boat,
+attended by his fairy sister and two other queens,
+
+ "'To the island-valley of Avilion;
+ Where falls not hail, or rain, or any snow,
+ Nor ever wind blows loudly; but it lies
+ Deep-meadowed, happy, fair with orchard-lawns
+ And bowery hollows crown'd with summer sea----'"
+
+ TENNYSON: _Passing of Arthur._
+
+The hope of being healed there is like that given to Cuchulain (q.
+v.), to persuade him to visit the fairy kingdom. Arthur was
+expected to come again sometime, as the sun renews his course. As
+he disappeared from the sight of Bedivere, the last of his knights,
+
+ "The new sun rose bringing the new year."
+
+ _Ibid._
+
+Avilion means "apple-island." It was like the Hesperides of Greek
+mythology, the western islands where grew the golden apples of
+immortality.
+
+In Cornwall after the sixth century, the sun-god became St.
+Michael, and the eastern point where he appeared St. Michael's
+seat.
+
+ "Where the great vision of the guarded mount
+ Looks toward Namancos, and Bayona's hold."
+
+ MILTON: _Lycidas._
+
+As fruit to Pomona, so berries were devoted to fairies. They would
+not let any one cut a blackthorn shoot on Hallowe'en. In Cornwall
+sloes and blackberries were considered unfit to eat after the
+fairies had passed by, because all the goodness was extracted. So
+they were eaten to heart's content on October 31st, and avoided
+thereafter. Hazels, because they were thought to contain wisdom and
+knowledge, were also sacred.
+
+Besides leaving berries for the "Little People," food was set out
+for them on Hallowe'en, and on other occasions. They rewarded this
+hospitality by doing an extraordinary amount of work.
+
+ "--how the drudging goblin sweat
+ To earn his cream-bowl duly set,
+ When in one night, ere glimpse of morn,
+ His shadowy flail hath threshed the corn
+ That ten day-laborers could not end.
+ Then lies him down the lubbar fiend,
+ And stretcht out all the chimney's length
+ Basks at the fire his hairy strength."
+
+ MILTON: _L'Allegro._
+
+Such sprites did not scruple to pull away the chair as one was
+about to sit down, to pinch, or even to steal children and leave
+changelings in their places. The first hint of dawn drove them back
+to their haunts.
+
+ "When larks 'gin sing,
+ Away we fling;
+ And babes new borne steal as we go,
+ And elfe in bed
+ We leave instead,
+ And wend us laughing, ho, ho, ho!"
+
+ JONSON: _Robin Goodfellow._
+
+Soulless and without gratitude or memory spirits of the air may be,
+like Ariel in _The Tempest_. He, like the fairy harpers of Ireland,
+puts men to sleep with his music.
+
+ "_Sebastian._ What, art thou waking?
+
+ _Antonio._ Do you not hear me speak?
+
+ _Sebastian._ I do; and, surely,
+ It is a sleepy language; and thou speak'st
+ Out of thy sleep: What is it thou didst say?
+ This is a strange repose, to be asleep
+ With eyes wide open; standing, speaking, moving,
+ And yet so fast asleep."
+
+ SHAKSPERE: _The Tempest._
+
+The people of England, in common with those who lived in the other
+countries of Great Britain and in Europe, dreaded the coming of
+winter not only on account of the cold and loneliness, but because
+they believed that at this time the powers of evil were abroad and
+ascendant. This belief harked back to the old idea that the sun had
+been vanquished by his enemies in the late autumn. It was to forget
+the fearful influences about them that the English kept festival
+so much in the winter-time. The Lords of Misrule, leaders of the
+revelry, "beginning their rule on All Hallow Eve, continued the
+same till the morrow after the Feast of the Purification, commonlie
+called Candelmas day: In all of which space there were fine and
+subtle disguisinges, Maskes, and Mummeries." This was written of
+King Henry IV's court at Eltham, in 1401, and is true of centuries
+before and after. They gathered about the fire and made merry while
+the October tempests whirled the leaves outside, and shrieked round
+the house like ghosts and demons on a mad carousal.
+
+ "The autumn wind--oh hear it howl:
+ Without--October's tempests scowl,
+ As he troops away on the raving wind!
+ And leaveth dry leaves in his path behind.
+
+ * * * * *
+
+ "'Tis the night--the night
+ Of the graves' delight,
+ And the warlock[1] are at their play!
+
+ Ye think that without
+ The wild winds shout,
+ But no, it is they--it is they!"
+
+ COXE: _Hallowe'en._
+
+[1] Devils.
+
+Witchcraft--the origin of which will be traced farther on--had a
+strong following in England. The three witches in _Macbeth_ are
+really fates who foretell the future, but they have a kettle in
+which they boil
+
+ "Fillet of a fenny snake,
+
+ * * * * *
+
+ Eye of newt, and toe of frog,
+ Wool of bat, and tongue of dog,
+ Adder's fork, and blindworm's sting,
+ Lizard's leg, and owlet's wing,
+ For a charm of powerful trouble----"
+
+ SHAKSPERE: _Macbeth._
+
+They connect themselves thereby with those evil creatures who
+pursued Tam o' Shanter, and were servants of the Devil. In 1892 in
+Lincolnshire, people believed that if they looked in through the
+church door on Hallowe'en they would see the Devil preaching his
+doctrines from the pulpit, and inscribing the names of new witches
+in his book.
+
+The Spectre Huntsman, known in Windsor Forest as Herne the Hunter,
+and in Todmorden as Gabriel Ratchets, was the spirit of an ungodly
+hunter who for his crimes was condemned to lead the chase till the
+Judgment Day. In a storm on Hallowe'en is heard the belling of his
+hounds.
+
+ "Still, still shall last the dreadful chase
+ Till time itself shall have an end;
+ By day they scour earth's cavern'd space,
+ At midnight's witching hour, ascend.
+
+ "This is the horn, the hound, and horse,
+ That oft the lated peasant hears:
+ Appall'd, he signs the frequent cross,
+ When the wild din invades his ears."
+
+ SCOTT: _Wild Huntsman._
+
+In the north of England Hallowe'en was called "nut-crack" and
+"snap-apple night." It was celebrated by "young people and
+sweethearts."
+
+A variation of the nut test is, naming two for two lovers before
+they are put before the fire to roast. The unfaithful lover's nut
+cracks and jumps away, the loyal burns with a steady ardent flame
+to ashes.
+
+ "Two hazel-nuts I threw into the flame,
+ And to each nut I gave a sweetheart's name.
+ This with the loudest bounce me sore amaz'd,
+ That in a flame of brightest color blaz'd;
+ As blaz'd the nut, so may thy passion grow,
+ For 't was thy nut that did so brightly glow."
+
+ GAY: _The Spell._
+
+If they jump toward each other, they will be rivals. If one of the
+nuts has been named for the girl and burns quietly with a lover's
+nut, they will live happily together. If they are restless, there
+is trouble ahead.
+
+ "These glowing nuts are emblems true
+ Of what in human life we view;
+ The ill-matched couple fret and fume,
+ And thus in strife themselves consume,
+ Or from each other wildly start
+ And with a noise forever part.
+ But see the happy, happy pair
+ Of genuine love and truth sincere;
+
+ With mutual fondness, while they burn
+ Still to each other kindly turn:
+ And as the vital sparks decay,
+ Together gently sink away.
+ Till, life's fierce ordeal being past,
+ Their mingled ashes rest at last."
+
+ GRAYDON: _On Nuts Burning, Allhallows Eve._
+
+Sometimes peas on a hot shovel are used instead.
+
+Down the centuries from the Druid tree-worship comes the spell of
+the walnut-tree. It is circled thrice, with the invocation: "Let
+her that is to be my true-love bring me some walnuts;" and directly
+a spirit will be seen in the tree gathering nuts.
+
+ "Last Hallow Eve I sought a walnut-tree,
+ In hope my true Love's face that I might see;
+ Three times I called, three times I walked apace;
+ Then in the tree I saw my true Love's face."
+
+ GAY: _Pastorals._
+
+The seeds of apples were used in many trials. Two stuck on cheeks
+or eyelids indicated by the time they clung the faithfulness of the
+friends named for them.
+
+ "See from the core two kernels brown I take:
+ This on my cheek for Lubberkin is worn,
+ And Booby Clod on t'other side is borne;
+ But Booby Clod soon drops upon the ground,
+ A certain token that his love's unsound;
+ While Lubberkin sticks firmly to the last.
+ Oh! were his lips to mine but joined so fast."
+
+ GAY: _Pastorals._
+
+In a tub float stemless apples, to be seized by the teeth of him
+desirous of having his love returned. If he is successful in
+bringing up the apple, his love-affair will end happily.
+
+ "The rosy apple's bobbing
+ Upon the mimic sea--
+ 'T is tricksy and elusive,
+ And glides away from me.
+
+ "One moment it is dreaming
+ Beneath the candle's glare,
+ Then over wave and eddy
+ It glances here and there.
+
+ "And when at last I capture
+ The prize with joy aglow,
+ I sigh, may I this sunshine
+ Of golden rapture know
+
+ "When I essay to gather
+ In all her witchery
+ Love's sweetest rosy apple
+ On Love's uncertain sea."
+
+ MUNKITTRICK: _Hallowe'en Wish._
+
+An apple is peeled all in one piece, and the paring swung three
+times round the head and dropped behind the left shoulder. If it
+does not break, and is looked at over the shoulder it forms the
+initial of the true sweetheart's name.
+
+ "I pare this pippin round and round again,
+ My sweetheart's name to flourish on the plain:
+ I fling the unbroken paring o'er my head.
+ A perfect 'L' upon the ground is read."
+
+ GAY: _Pastorals._
+
+In the north of England was a unique custom, "the scadding of
+peas." A pea-pod was slit, a bean pushed inside, and the opening
+closed again. The full pods were boiled, and apportioned to be
+shelled and the peas eaten with butter and salt. The one finding
+the bean on his plate would be married first. Gay records another
+test with peas which is like the final trial made with kale-stalks.
+
+ "As peascods once I plucked I chanced to see
+ One that was closely filled with three times three;
+ Which when I crop'd, I safely home convey'd,
+ And o'er the door the spell in secret laid;--
+ The latch moved up, when who should first come in,
+ But in his proper person--Lubberkin."
+
+ GAY: _Pastorals._
+
+Candles, relics of the sacred fire, play an important part
+everywhere on Hallowe'en. In England too the lighted candle and the
+apple were fastened to the stick, and as it whirled, each person in
+turn sprang up and tried to bite the apple.
+
+ "Or catch th' elusive apple with a bound,
+ As with the taper it flew whizzing round."
+
+This was a rough game, more suited to boys' frolic than the ghostly
+divinations that preceded it. Those with energy to spare found
+material to exercise it on. In an old book there is a picture of a
+youth sitting on a stick placed across two stools. On one end of
+the stick is a lighted candle from which he is trying to light
+another in his hand. Beneath is a tub of water to receive him if he
+over-balances sideways. These games grew later into practical
+jokes.
+
+The use of a goblet may perhaps come from the story of "The Luck of
+Edenhall," a glass stolen from the fairies, and holding ruin for
+the House by whom it was stolen, if it should ever be broken. With
+ring and goblet this charm was tried: the ring, symbol of marriage,
+was suspended by a hair within a glass, and a name spelled out by
+beginning the alphabet over each time the ring struck the glass.
+
+When tired of activity and noise, the party gathered about a
+story-teller, or passed a bundle of fagots from hand to hand, each
+selecting one and reciting an installment of the tale till his
+stick burned to ashes.
+
+ "I tell ye the story this chill Hallowe'en,
+ For it suiteth the spirit-eve."
+
+ COXE: _Hallowe'en._
+
+To induce prophetic dreams the wood-and-water test was tried in
+England also.
+
+ "Last Hallow Eve I looked my love to see,
+ And tried a spell to call her up to me.
+ With wood and water standing by my side
+ I dreamed a dream, and saw my own sweet bride."
+
+ GAY: _Pastorals._
+
+Though Hallowe'en is decidedly a country festival, in the
+seventeenth century young gentlemen in London chose a Master of the
+Revels, and held masques and dances with their friends on this
+night.
+
+In central and southern England the ecclesiastical side of
+Hallowtide is stressed.
+
+Bread or cake has till recently (1898) been as much a part of
+Hallowe'en preparations as plum pudding at Christmas. Probably this
+originated from an autumn baking of bread from the new grain. In
+Yorkshire each person gets a triangular seed-cake, and the evening
+is called "cake night."
+
+ "Wife, some time this weeke, if the wether hold cleere,
+ An end of wheat-sowing we make for this yeare.
+ Remember you, therefore, though I do it not,
+ The seed-cake, the Pasties, and Furmentie-pot."
+
+ TUSSER: _Five Hundred Points of Good Husbandry_, 1580.
+
+Cakes appear also at the vigil of All Souls', the next day. At a
+gathering they lie in a heap for the guests to take. In return they
+are supposed to say prayers for the dead.
+
+ "A Soule-cake, a Soule-cake; have mercy on
+ all Christen souls for a Soule-cake."
+
+ _Old Saying._
+
+The poor in Staffordshire and Shropshire went about singing for
+soul-cakes or money, promising to pray and to spend the alms in
+masses for the dead. The cakes were called Soul-mass or "somas"
+cakes.
+
+ "Soul! Soul! for a soul-cake;
+ Pray, good mistress, for a soul-cake.
+ One for Peter, two for Paul,
+ Three for them who made us all."
+
+ _Notes and Queries._
+
+In Dorsetshire Hallowe'en was celebrated by the ringing of bells in
+memory of the dead. King Henry VIII and later Queen Elizabeth
+issued commands against this practice.
+
+In Lancashire in the early nineteenth century people used to go
+about begging for candles to drive away the gatherings of witches.
+If the lights were kept burning till midnight, no evil influence
+could remain near.
+
+In Derbyshire, central England, torches of straw were carried about
+the stacks on All Souls' Eve, not to drive away evil spirits, as in
+Scotland, but to light souls through Purgatory.
+
+Like the Bretons, the English have the superstition that the dead
+return on Hallowe'en.
+
+ "'Why do you wait at your door, woman,
+ Alone in the night?'
+ 'I am waiting for one who will come, stranger,
+ To show him a light.
+ He will see me afar on the road,
+ And be glad at the sight.'
+
+ "'Have you no fear in your heart, woman,
+ To stand there alone?
+ There is comfort for you and kindly content
+ Beside the hearthstone.'
+ But she answered, 'No rest can I have
+ Till I welcome my own.'
+
+ "'Is it far he must travel to-night,
+ This man of your heart?'
+ 'Strange lands that I know not, and pitiless seas
+ Have kept us apart,
+ And he travels this night to his home
+ Without guide, without chart.'
+
+ "'And has he companions to cheer him?'
+ 'Aye, many,' she said.
+ 'The candles are lighted, the hearthstones are swept,
+ The fires glow red.
+ We shall welcome them out of the night--
+ Our home-coming dead.'"
+
+ LETTS: _Hallowe'en._
+
+[Illustration: THE WITCH OF THE WALNUT-TREE.]
+
+
+
+
+CHAPTER X
+
+IN WALES
+
+
+In Wales the custom of fires persisted from the time of the Druid
+festival-days longer than in any other place. First sacrifices were
+burned in them; then instead of being burned to death, the
+creatures merely passed through the fire; and with the rise of
+Christianity fire was thought to be a protection against the evil
+power of the same gods.
+
+Pontypridd, in South Wales, was the Druid religious center of
+Wales. It is still marked by a stone circle and an altar on a hill.
+In after years it was believed that the stones were people changed
+to that form by the power of a witch.
+
+In North Wales the November Eve fire, which each family built in
+the most prominent place near the house, was called Coel Coeth.
+Into the dying fire each member of the family threw a white stone
+marked so that he could recognize it again. Circling about the fire
+hand-in-hand they said their prayers and went to bed. In the
+morning each searched for his stone, and if he could not find it,
+he believed that he would die within the next twelve months. This
+is still credited. There is now the custom also of watching the
+fires till the last spark dies, and instantly rushing down hill,
+"the devil (or the cutty black sow) take the hindmost." A
+Cardiganshire proverb says:
+
+ "A cutty[1] black sow
+ On every stile,
+ Spinning and carding
+ Every Allhallows' Eve."
+
+[1] Short-tailed.
+
+November Eve was called "Nos-Galan-Gaeof," the night of the winter
+Calends, that is, the night before the first day of winter. To the
+Welsh it was New Year's Eve.
+
+Welsh fairy tradition resembles that in the near-by countries.
+There is an old story of a man who lay down to sleep inside a
+fairy ring, a circle of greener grass where the fairies danced by
+night. The fairies carried him away and kept him seven years, and
+after he had been rescued from them he would neither eat nor speak.
+
+In the sea was the Otherworld, a
+
+ "Green fairy island reposing
+ In sunlight and beauty on ocean's calm breast."
+
+ PARRY: _Welsh Melodies._
+
+This was the abode of the Druids, and hence of all supernatural
+beings, who were
+
+ "Something betwixt heaven and hell,
+ Something that neither stood nor fell."
+
+ SCOTT: _The Monastery._
+
+As in other countries the fairies or pixies are to be met at
+crossroads, where happenings, such as funerals, may be witnessed
+weeks before they really occur.
+
+At the Hallow Eve supper parsnips and cakes are eaten, and nuts and
+apples roasted. A "puzzling jug" holds the ale. In the rim are
+three holes that seem merely ornamental. They are connected with
+the bottom of the jug by pipes through the handle, and the
+unwitting toper is well drenched unless he is clever enough to see
+that he must stop up two of the holes, and drink through the third.
+
+Spells are tried in Wales too with apples and nuts. There is
+ducking and snapping for apples. Nuts are thrown into the fire,
+denoting prosperity if they blaze brightly, misfortune if they pop,
+or smoulder and turn black.
+
+ "Old Pally threw on a nut. It flickered and then blazed up.
+ Maggee tossed one into the fire. It smouldered and gave no
+ light."
+
+ MARKS: _All-Hallows Honeymoon._
+
+Fate is revealed by the three luggies and the ball of yarn thrown
+out of the window: Scotch and Irish charms. The leek takes the
+place of the cabbage in Scotland. Since King Cadwallo decorated his
+soldiers with leeks for their valor in a battle by a leek-garden,
+they have been held in high esteem in Wales. A girl sticks a knife
+among leeks at Hallowe'en, and walks backward out of the garden.
+She returns later to find that her future husband has picked up the
+knife and thrown it into the center of the leek-bed.
+
+Taking two long-stemmed roses, a girl goes to her room in silence.
+She twines the stems together, naming one for her sweetheart and
+the other for herself, and thinking this rhyme:
+
+ "Twine, twine, and intertwine.
+ Let his love be wholly mine.
+ If his heart be kind and true,
+ Deeper grow his rose's hue."
+
+She can see, by watching closely, her lover's rose grow darker.
+
+The sacred ash figures in one charm. The party of young people seek
+an even-leaved sprig of ash. The first who finds one calls out
+"cyniver." If a boy calls out first, the first girl who finds
+another perfect shoot bears the name of the boy's future wife.
+
+Dancing and singing to the music of the harp close the evening.
+
+Instead of leaving stones in the fire to determine who are to die,
+people now go to church to see by the light of a candle held in the
+hand the spirits of those marked for death, or to hear the names
+called. The wind "blowing over the feet of the corpses" howls about
+the doors of those who will not be alive next Hallowe'en.
+
+On the Eve of All Souls' Day, twenty-four hours after Hallowe'en,
+children in eastern Wales go from house to house singing for
+
+ "An apple or a pear, a plum or a cherry,
+ Or any good thing to make us merry."
+
+It is a time when charity is given freely to the poor. On this
+night and the next day, fires are burned, as in England, to light
+souls through Purgatory, and prayers are made for a good wheat
+harvest next year by the Welsh, who keep the forms of religion very
+devoutly.
+
+
+
+
+CHAPTER XI
+
+IN BRITTANY AND FRANCE
+
+
+The Celts had been taught by their priests that the soul is
+immortal. When the body died the spirit passed instantly into
+another existence in a country close at hand. We remember that the
+Otherworld of the British Isles, peopled by the banished Tuatha and
+all superhuman beings, was either in caves in the earth, as in
+Ireland, or in an island like the English Avalon. By giving a
+mortal one of their magic apples to eat, fairies could entice him
+whither they would, and at last away into their country.
+
+In the Irish story of Nera (q. v.), the corpse of the criminal is
+the cause of Nera's being lured into the cave. So the dead have the
+same power as fairies, and live in the same place. On May Eve and
+November Eve the dead and the fairies hold their revels together
+and make excursions together. If a young person died, he was said
+to be called away by the fairies. The Tuatha may not have been a
+race of gods, but merely the early Celts, who grew to godlike
+proportions as the years raised a mound of lore and legends for
+their pedestal. So they might really be only the dead, and not of
+superhuman nature.
+
+In the fourth century A. D., the men of England were hard pressed
+by the Picts and Scots from the northern border, and were helped in
+their need by the Teutons. When this tribe saw the fair country of
+the Britons they decided to hold it for themselves. After they had
+driven out the northern tribes, in the fifth century, when King
+Arthur was reigning in Cornwall, they drove out those whose cause
+they had fought. So the Britons were scattered to the mountains of
+Wales, to Cornwall, and across the Channel to Armorica, a part of
+France, which they named Brittany after their home-land. In lower
+Brittany, out of the zone of French influence, a language something
+like Welsh or old British is still spoken, and many of the Celtic
+beliefs were retained more untouched than in Britain, not clear of
+paganism till the seventeenth century. Here especially did
+Christianity have to adapt the old belief to her own ends.
+
+Gaul, as we have seen from Caesar's account, had been one of the
+chief seats of Druidical belief. The religious center was Carnutes,
+now Chartrain. The rites of sacrifice survived in the same forms as
+in the British Isles. In the fields of Deux-Sevres fires were built
+of stubble, ferns, leaves, and thorns, and the people danced about
+them and burned nuts in them. On St. John's Day animals were burned
+in the fires to secure the cattle from disease. This was continued
+down into the seventeenth century.
+
+The pagan belief that lasted the longest in Brittany, and is by no
+means dead yet, was the cult of the dead. Caesar said that the Celts
+of Gaul traced their ancestry from the god of death, whom he called
+Dispater. Now figures of l'Ankou, a skeleton armed with a spear,
+can be seen in most villages of Brittany. This mindfulness of
+death was strengthened by the sight of the prehistoric cairns of
+stones on hilltops, the ancient altars of the Druids, and dolmens,
+formed of one flat rock resting like a roof on two others set up on
+end with a space between them, ancient tombs; and by the Bretons
+being cut off from the rest of France by the nature of the country,
+and shut in among the uplands, black and misty in November, and
+blown over by chill Atlantic winds. Under a seeming dull
+indifference and melancholy the Bretons conceal a lively
+imagination, and no place has a greater wealth of legendary
+literature.
+
+What fairies, dwarfs, pixies, and the like are to the Celts of
+other places, the spirits of the dead are to the Celts of Brittany.
+They possess the earth on Christmas, St. John's Day, and All
+Saints'. In Finistere, that western point of France, there is a
+saying that on the Eve of All Souls' "there are more dead in every
+house than sands on the shore." The dead have the power to charm
+mortals and take them away, and to foretell the future. They must
+not be spoken of directly, any more than the fairies of the
+Scottish border, or met with, for fear of evil results.
+
+By the Bretons of the sixth century the near-by island of Britain,
+which they could just see on clear days, was called the Otherworld.
+An historian, Procopius, tells how the people nearest Britain were
+exempted from paying tribute to the Franks, because they were
+subject to nightly summons to ferry the souls of the dead across in
+their boats, and deliver them into the hands of the keeper of
+souls. Farther inland a black bog seemed to be the entrance to an
+otherworld underground. One location which combined the ideas of an
+island and a cave was a city buried in the sea. The people imagined
+they could hear the bells of Ker-Is ringing, and joyous music
+sounding, for though this was a city of the dead, it resembled the
+fairy palaces of Ireland, and was ruled by King Grallon and his
+fair daughter Dahut, who could lure mortals away by her beauty and
+enchantments.
+
+The approach of winter is believed to drive like the flocks, the
+souls of the dead from their cold cheerless graves to the food and
+warmth of home. This is why November Eve, the night before the
+first day of winter, was made sacred to them.
+
+ "When comes the harvest of the year
+ Before the scythe the wheat will fall."
+
+ BOTREL: _Songs of Brittany._
+
+The harvest-time reminded the Bretons of the garnering by that
+reaper, Death. On November Eve milk is poured on graves, feasts and
+candles set out on the tables, and fires lighted on the hearths to
+welcome the spirits of departed kinsfolk and friends.
+
+In France from the twelfth to the fourteenth century stone
+buildings like lighthouses were erected in cemeteries. They were
+twenty or thirty feet high, with lanterns on top. On Hallowe'en
+they were kept burning to safeguard the people from the fear of
+night-wandering spirits and the dead, so they were called
+"lanternes des morts."
+
+The cemetery is the social center of the Breton village. It is at
+once meeting-place, playground, park, and church. The tombs that
+outline the hills make the place seem one vast cemetery. On All
+Souls' Eve in the mid-nineteenth century the "procession of tombs"
+was held. All formed a line and walked about the cemetery, calling
+the names of those who were dead, as they approached their
+resting-places. The record was carefully remembered, so that not
+one should seem to be forgotten.
+
+"We live with our dead," say the Bretons. First on the Eve of All
+Souls' comes the religious service, "black vespers." The
+blessedness of death is praised, the sorrows and shortness of life
+dwelt upon. After a common prayer all go out to the cemetery to
+pray separately, each by the graves of his kin, or to the "place of
+bones," where the remains of those long dead are thrown all
+together in one tomb. They can be seen behind gratings, by the
+people as they pass, and rows of skulls at the sides of the
+entrance can be touched. In these tombs are Latin inscriptions
+meaning: "Remember thou must die," "To-day to me, and to-morrow to
+thee," and others reminding the reader of his coming death.
+
+From the cemetery the people go to a house or an inn which is the
+gathering-place for the night, singing or talking loudly on the
+road to warn the dead who are hastening home, lest they may meet.
+Reunions of families take place on this night, in the spirit of the
+Roman feast of the dead, the Feralia, of which Ovid wrote:
+
+ "After the visit to the tombs and to the ancestors who are no
+ longer with us, it is pleasant to turn towards the living; after
+ the loss of so many, it is pleasant to behold those who remain of
+ our blood, and to reckon up the generations of our descendants."
+
+ _Fasti._
+
+A toast is drunk to the memory of the departed. The men sit about
+the fireplace smoking or weaving baskets; the women apart, knitting
+or spinning by the light of the fire and one candle. The children
+play with their gifts of apples and nuts. As the hour grows later,
+and mysterious noises begin to be heard about the house, and a
+curtain sways in a draught, the thoughts of the company already
+centred upon the dead find expression in words, and each has a tale
+to tell of an adventure with some friend or enemy who has died.
+
+The dead are thought to take up existence where they left it off,
+working at the same trades, remembering their old debts, likes and
+dislikes, even wearing the same clothes they wore in life. Most of
+them stay not in some distant, definite Otherworld, but frequent
+the scenes of their former life. They never trespass upon daylight,
+and it is dangerous to meet them at night, because they are very
+ready to punish any slight to their memory, such as selling their
+possessions or forgetting the hospitality due them. L'Ankou will
+come to get a supply of shavings if the coffins are not lined with
+them to make a softer resting-place for the dead bodies.
+
+The lively Celtic imagination turns the merest coincidence into an
+encounter with a spirit, and the poetic temperament of the
+narrators clothes the stories with vividness and mystery. They tell
+how the presence of a ghost made the midsummer air so cold that
+even wood did not burn, and of groans and footsteps underground as
+long as the ghost is displeased with what his relatives are doing.
+
+Just before midnight a bell-man goes about the streets to give
+warning of the hour when the spirits will arrive.
+
+ "They will sit where we sat, and will talk of us as we talked of
+ them: in the gray of the morning only will they go away."
+
+ LE BRAZ: _Night of the Dead._
+
+The supper for the souls is then set out. The poor who live in the
+mountains have only black corn, milk, and smoked bacon to offer,
+but it is given freely. Those who can afford it spread on a white
+cloth dishes of clotted milk, hot pancakes, and mugs of cider.
+
+After all have retired to lie with both eyes shut tight lest they
+see one of the guests, death-singers make their rounds, chanting
+under the windows:
+
+ "You are comfortably lying in your bed,
+ But with the poor dead it is otherwise;
+ You are stretched softly in your bed
+ While the poor souls are wandering abroad.
+
+ "A white sheet and five planks,
+ A bundle of straw beneath the head,
+ Five feet of earth above
+ Are all the worldly goods we own."
+
+ LE BRAZ: _Night of the Dead._
+
+The tears of their deserted friends disturb the comfort of the
+dead, and sometimes they appear to tell those in sorrow that their
+shrouds are always wet from the tears shed on their graves.
+
+Wakened by the dirge of the death-singers the people rise and pray
+for the souls of the departed.
+
+Divination has little part in the annals of the evening, but one in
+Finistere is recorded. Twenty-five new needles are laid in a dish,
+and named, and water is poured upon them. Those who cross are
+enemies.
+
+In France is held a typical Continental celebration of All Saints'
+and All Souls'. On October 31st the children go asking for flowers
+to decorate the graves, and to adorn the church. At night bells
+ring to usher in All Saints'. On the day itself the churches are
+decorated gaily with flowers, candles, and banners, and a special
+service is held. On the second day of November the light and color
+give way to black drapings, funeral songs, and prayers.
+
+
+
+
+CHAPTER XII
+
+THE TEUTONIC RELIGION. WITCHES
+
+
+The Teutons, that race of northern peoples called by the Romans,
+"barbarians," comprised the Goths and Vandals who lived in
+Scandinavia, and the Germans who dwelt north of Italy and east of
+Gaul.
+
+The nature of the northern country was such that the people could
+not get a living by peaceful agriculture. So it was natural that in
+the intervals of cattle-tending they should explore the seas all
+about, and ravage neighboring lands. The Romans and the Gauls
+experienced this in the centuries just before and after Christ, and
+England from the eighth to the tenth centuries. Such a life made
+the Norsemen adventurous, hardy, warlike, independent, and quick of
+action, while the Celts were by nature more slothful and fond of
+peaceful social gatherings, though of quicker intellect and wit.
+
+Like the Greeks and Romans, the Teutons had twelve gods and
+goddesses, among whom were Odin or Wotan, the king, and his wife
+Freya, queen of beauty and love. Idun guarded the apples of
+immortality, which the gods ate to keep them eternally young. The
+chief difference in Teutonic mythology was the presence of an evil
+god, Loki. Like Vulcan, Loki was a god of fire, like him, Loki was
+lame because he had been cast out of heaven. Loki was always
+plotting against the other gods, as Lucifer, after being banished
+from Heaven by God, plotted against him and his people, and became
+Satan, "the enemy."
+
+ "Him the Almighty Power
+ Hurl'd headlong flaming from th' ethereal sky
+ With hideous ruin and combustion down
+ To bottomless perdition, there to dwell
+ In adamantine chains and penal fire,
+ Who durst defy th' Omnipotent to arms."
+
+ MILTON: _Paradise Lost._
+
+It was this god of evil in Teutonic myth who was responsible for
+the death of the bright beautiful sun-god, Baldur. Mistletoe was
+the only thing in the world which had not sworn not to harm Baldur.
+Loki knew this, and gave a twig of mistletoe to Baldur's blind
+brother, Hodur, and Hodur cast it at Baldur and "unwitting slew"
+him. Vali, a younger brother of Baldur, avenged him by killing
+Hodur. Hodur is darkness and Baldur light; they are brothers; the
+light falls a victim to blind darkness, who reigns until a younger
+brother, the sun of the next day, rises to slay him in turn.
+
+Below these gods, all nature was peopled with divinities. There
+were elves of two kinds: black elves, called trolls, who were
+frost-spirits, and guarded treasure (seeds) in the ground; and
+white elves, who lived in mid-heaven, and danced on the earth in
+fairy rings, where a mortal entering died. Will-o'-the-wisps
+hovered over swamps to mislead travellers, and jack-o'-lanterns,
+the spirits of murderers, walked the earth near the places of their
+crimes.
+
+The Otherworlds of the Teutons were Valhalla, the abode of the
+heroes whom death had found on the battlefield, and Niflheim, "the
+misty realm," secure from the cold outside, ruled over by Queen
+Hel. Valkyries, warlike women who rode through the air on swift
+horses, seized the heroes from the field of slaughter, and took
+them to the halls of Valhalla, where they enjoyed daily combats,
+long feasts, and drinking-bouts, music and story-telling.
+
+The sacred tree of the Druids was the oak; that of the Teutonic
+priests the ash. The flat disk of the earth was believed to be
+supported by a great ash-tree, Yggdrasil,
+
+ "An ash know I standing,
+ Named Yggdrasil,
+ A stately tree sprinkled
+ With water the purest;
+ Thence come the dewdrops
+ That fall in the dales;
+ Ever-blooming, it stands
+ O'er the Urdar-fountain."
+
+ _Voeluspa saga._ (Blackwell _trans._)
+
+guarded by three fates, Was, Will, and Shall Be. The name of Was
+means the past, of Will, the power, howbeit small, which men have
+over present circumstances, and Shall Be, the future over which man
+has no control. Vurdh, the name of the latter, gives us the word
+"weird," which means fate or fateful. The three Weird Sisters in
+_Macbeth_ are seeresses.
+
+Besides the ash, other trees and shrubs were believed to have
+peculiar powers, which they have kept, with some changes of
+meaning, to this day. The elder (elves' grave), the hawthorn, and
+the juniper, were sacred to supernatural powers.
+
+The priests of the Teutons sacrificed prisoners of war in
+consecrated groves, to Tyr, god of the sword. The victims were not
+burned alive, as by the Druids, but cut and torn terribly, and
+their dead bodies burned. From these sacrifices auspices were
+taken. A man's innocence or guilt was manifested by gods to men
+through ordeals by fire; walking upon red-hot ploughshares, holding
+a heated bar of iron, or thrusting the hands into red-hot
+gauntlets, or into boiling water. If after a certain number of
+days no burns appeared the person was declared innocent. If a
+suspected man, thrown into the water, floated he was guilty; if he
+sank, he was acquitted.
+
+The rites of the Celts were done in secret, and it was forbidden
+that they be written down. Those of the Teutons were commemorated
+in Edda and Saga (poetry and prose).
+
+In the far north the shortness of summer and the length of winter
+so impressed the people that when they made a story about it they
+told of a maiden, the Spring, put to sleep, and guarded, along with
+a hoard of treasure, by a ring of fire. One knight only could break
+through the flames, awaken her and seize the treasure. He is the
+returning sun, and the treasure he gets possession of is the wealth
+of summer vegetation. So there is the story of Brynhild, pricked by
+the "sleep-thorn" of her father, Wotan, and sleeping until Sigurd
+wakens her. They marry, but soon Sigurd has to give her up to
+Gunnar, the relentless winter, and Gunnar cannot rest until he has
+killed Sigurd, and reigns undisturbed. Grimms' story of Rapunzel,
+the princess who was shut up by a winter witch, and of Briar-Rose,
+pricked by a witch's spindle, and sleeping inside a hedge which
+blooms with spring at the knight's approach, mean likewise the
+struggle between summer and winter.
+
+The chief festivals of the Teutonic year were held at Midsummer and
+Midwinter. May-Day, the very beginning of spring, was celebrated by
+May-ridings, when winter and spring, personified by two warriors,
+engaged in a combat in which Winter, the fur-clad king of ice and
+snow, was defeated. It was then that the sacred fire had been
+kindled, and the sacrificial feast held. Judgments were rendered
+then.
+
+The summer solstice was marked by bonfires, like those of the Celts
+on May Eve and Midsummer. They were kindled in an open place or on
+a hill, and the ceremonies held about them were similar to the
+Celtic. As late as the eighteenth century these same customs were
+observed in Iceland.
+
+A May-pole wreathed with magical herbs is erected as the center of
+the dance in Sweden, and in Norway a child chosen May-bride is
+followed by a procession as at a real wedding. This is a symbol of
+the wedding of sun and earth deities in the spring. The May-pole,
+probably imported from Celtic countries, is used at Midsummer
+because the spring does not begin in the north before June.
+
+Yule-tide in December celebrated the sun's turning back, and was
+marked by banquets and gayety. A chief feature of all these feasts
+was the drinking of toasts to the gods, with vows and prayers.
+
+By the sixth century Christianity had supplanted Druidism in the
+British Isles. It was the ninth before Christianity made much
+progress in Scandinavia. After King Olaf had converted his nation,
+the toasts which had been drunk to the pagan gods were kept in
+honor of Christian saints; for instance, those to Freya were now
+drunk to the Virgin Mary or to St. Gertrude.
+
+The "wetting of the sark-sleeve," that custom of Scotland and
+Ireland, was in its earliest form a rite to Freya as the northern
+goddess of love. To secure her aid in a love-affair, a maid would
+wash in a running stream a piece of fine linen--for Freya was fond
+of personal adornment--and would hang it before the fire to dry an
+hour before midnight. At half-past eleven she must turn it, and at
+twelve her lover's apparition would appear to her, coming in at the
+half-open door.
+
+ "The wind howled through the leafless boughs, and there was every
+ appearance of an early and severe winter, as indeed befell. Long
+ before eleven o'clock all was hushed and quiet within the house,
+ and indeed without (nothing was heard), except the cold wind
+ which howled mournfully in gusts. The house was an old farmhouse,
+ and we sat in the large kitchen with its stone floor, awaiting
+ the first stroke of the eleventh hour. It struck at last, and
+ then all pale and trembling we hung the garment before the fire
+ which we had piled up with wood, and set the door ajar, for that
+ was an essential point. The door was lofty and opened upon the
+ farmyard, through which there was a kind of thoroughfare, very
+ seldom used, it is true, and at each end of it there was a gate
+ by which wayfarers occasionally passed to shorten the way. There
+ we sat without speaking a word, shivering with cold and fear,
+ listening to the clock which went slowly, tick, tick, and
+ occasionally starting as the door creaked on its hinges, or a
+ half-burnt billet fell upon the hearth. My sister was ghastly
+ white, as white as the garment which was drying before the fire.
+ And now half an hour had elapsed and it was time to turn.... This
+ we did, I and my sister, without saying a word, and then we again
+ sank on our chairs on either side of the fire. I was tired, and
+ as the clock went tick-a-tick, I began to feel myself dozing. I
+ did doze, I believe. All of a sudden I sprang up. The clock was
+ striking one, two, but ere it could give the third chime, mercy
+ upon us! we heard the gate slam to with a tremendous noise...."
+
+ "Well, and what happened then?"
+
+ "Happened! before I could recover myself, my sister had sprung to
+ the door, and both locked and bolted it. The next moment she was
+ in convulsions. I scarcely knew what happened; and yet it
+ appeared to me for a moment that something pressed against the
+ door with a low moaning sound. Whether it was the wind or not, I
+ can't say. I shall never forget that night. About two hours
+ later, my father came home. He had been set upon by a highwayman
+ whom he beat off."
+
+ BORROW: _Lavengro._
+
+Freya and Odin especially had had power over the souls of the dead.
+When Christianity turned all the old gods into spirits of evil,
+these two were accused especially of possessing unlawful learning,
+as having knowledge of the hidden matters of death. This unlawful
+wisdom is the first accusation that has always been brought against
+witches. A mirror is often used to contain it. Such are the
+crystals of the astrologers, and the looking-glasses which on
+Hallowe'en materialize wishes.
+
+From that time in the Middle Ages when witches were first heard of,
+it has nearly always been women who were accused. Women for the
+most part were the priests in the old days: it was a woman to whom
+Apollo at Delphi breathed his oracles. In all times it has been
+women who plucked herbs and concocted drinks of healing and
+refreshment. So it was very easy to imagine that they experimented
+with poisons and herbs of magic power under the guidance of the now
+evil gods. If they were so directed, they must go on occasions to
+consult with their masters. The idea arose of a witches' Sabbath,
+when women were enabled by evil means to fly away, and adore in
+secret the gods from whom the rest of the world had turned. There
+were such meeting-places all over Europe. They had been places of
+sacrifice, of judgment, or of wells and springs considered holy
+under the old religion, and whither the gods had now been banished.
+The most famous was the Blocksberg in the Hartz mountains in
+Germany.
+
+ "Dame Baubo first, to lead the crew!
+ A tough old sow and the mother thereon,
+ Then follow the witches, every one."
+
+ GOETHE: _Faust._ (Taylor _trans._)
+
+In Norway the mountains above Bergen were a resort, and the
+Dovrefeld, once the home of the trolls.
+
+ "It's easy to slip in here,
+ But outward the Dovre-King's gate opens not."
+
+ IBSEN: _Peer Gynt._ (Archer _trans._)
+
+In Italy the witches met under a walnut tree near Benevento; in
+France, in Puy de Dome; in Spain, near Seville.
+
+In these night-ridings Odin was the leader of a wild hunt. In
+stormy, blustering autumn weather
+
+ "The wonted roar was up among the woods."
+
+ MILTON: _Comus._
+
+Odin rode in pursuit of shadowy deer with the Furious Host behind
+him. A ghostly huntsman of a later age was Dietrich von Bern,
+doomed to hunt till the Judgment Day.
+
+Frau Venus in Wagner's _Tannhaeuser_ held her revels in an
+underground palace in the Horselberg in Thuringia, Germany. This
+was one of the seats of Holda, the goddess of spring. Venus herself
+is like the Christian conception of Freya and Hel. She gathers
+about her a throng of nymphs, sylphs, and those she has lured into
+the mountain by intoxicating music and promises. "The enchanting
+sounds enticed only those in whose hearts wild sensuous longings
+had already taken root." Of these Tannhaeuser is one. He has stayed
+a year, but it seems to him only one day. Already he is tired of
+the rosy light and eternal music and languor, and longs for the
+fresh green world of action he once knew. He fears that he has
+forfeited his soul's salvation by being there at all, but cries,
+
+ "Salvation rests for me in Mary!"
+
+ WAGNER: _Tannhaeuser._
+
+At the holy name Venus and her revellers vanish, and Tannhaeuser
+finds himself in a meadow, hears the tinkling herd-bells, and a
+shepherd's voice singing,
+
+ "Frau Holda, goddess of the spring,
+ Steps forth from the mountains old;
+ She comes, and all the brooklets sing,
+ And fled is winter's cold.
+
+ * * * * *
+
+ Play, play, my pipe, your lightest lay,
+ For spring has come, and merry May!"
+
+ _Tannhaeuser._ (Huckel _trans._)
+
+praising the goddess in her blameless state.
+
+By the fifteenth century Satan, taking the place of the gods,
+assumed control of the evil creatures. Now that witches were the
+followers of the Devil, they wrote their names in his book, and
+were carried away by him for the revels by night. A new witch was
+pricked with a needle to initiate her into his company. At the
+party the Devil was adored with worship due to God alone. Dancing,
+a device of the pagans, and hence considered wholly wicked, was
+indulged in to unseemly lengths. In 1883 in Sweden it was believed
+that dances were held about the sanctuaries of the ancient gods,
+and that whoever stopped to watch were caught by the dancers and
+whirled away. If they profaned holy days by this dancing, they were
+doomed to keep it up for a year.
+
+At the witches' Sabbath the Devil himself sometimes appeared as a
+goat, and the witches were attended by cats, owls, bats, and
+cuckoos, because these creatures had once been sacred to Freya. At
+the feast horse-flesh, once the food of the gods at banquets, was
+eaten. The broth for the feast was brewed in a kettle held over the
+fire by a tripod, like that which supported the seat of Apollo's
+priestess at Delphi. The kettle may be a reminder of the one Thor
+got, which gave to each guest whatever food he asked of it, or it
+may be merely that used in brewing the herb-remedies which women
+made before they were thought to practise witchcraft. In the kettle
+were cooked mixtures which caused storms and shipwrecks, plagues,
+and blights. No salt was eaten, for that was a wholesome substance.
+
+The witches of Germany did not have prophetic power; those of
+Scandinavia, like the Norse Fates, did have it. The troll-wives of
+Scandinavia were like the witches of Germany--they were cannibals,
+especially relishing children, like the witch in _Hansel and
+Grethel_.
+
+From the fourteenth to the eighteenth century all through Europe
+and the new world people thought to be witches, and hence in the
+devil's service, were persecuted. It was believed that they were
+able to take the form of beasts. A wolf or other animal is caught
+in a trap or shot, and disappears. Later an old woman who lives
+alone in the woods is found suffering from a similar wound. She is
+then declared to be a witch.
+
+ "There was once an old castle in the middle of a vast thick wood;
+ in it lived an old woman quite alone, and she was a witch. By day
+ she made herself into a cat or a screech-owl, but regularly at
+ night she became a human being again."
+
+ GRIMM: _Jorinda and Joringel._
+
+"Hares found on May morning are witches and should be stoned,"
+reads an old superstition. "If you tease a cat on May Eve, it will
+turn into a witch and hurt you."
+
+
+
+
+CHAPTER XIII
+
+WALPURGIS NIGHT
+
+
+Walpurga was a British nun who went to Germany in the eighth
+century to found holy houses. After a pious life she was buried at
+Eichstatt, where it is said a healing oil trickled from her
+rock-tomb. This miracle reminded men of the fruitful dew which fell
+from the manes of the Valkyries' horses, and when one of the days
+sacred to her came on May first, the wedding-day of Frau Holda and
+the sun-god, the people thought of her as a Valkyrie, and
+identified her with Holda. As, like a Valkyrie, she rode armed on
+her steed, she scattered, like Holda, spring flowers and fruitful
+dew upon the fields and vales. When these deities fell into
+disrepute, Walpurga too joined the pagan train that swept the sky
+on the eve of May first, and afterwards on mountain-tops to
+sacrifice and to adore Holda, as the priests had sacrificed for a
+prosperous season and a bountiful harvest.
+
+So this night was called Walpurgis Night, when evil beings were
+abroad, and with them human worshippers who still guarded the old
+faith in secret.
+
+This is very like the occasion of November Eve, which shared with
+May first Celtic manifestations of evil. Witches complete the list
+of supernatural beings which are out on Hallowe'en. All are to be
+met at crossroads, with harm to the beholders. A superstition goes,
+that if one wishes to see witches, he must put on his clothes wrong
+side out, and creep backward to a crossroads, or wear wild radish,
+on May Eve.
+
+On Walpurgis Night precaution must be taken against witches who may
+harm cattle. The stable doors are locked and sealed with three
+crosses. Sprigs of ash, hawthorn, juniper, and elder, once sacred
+to the pagan gods, are now used as a protection against them.
+Horseshoes are nailed prongs up on the threshold or over the door.
+Holy bells are hung on the cows to scare away the witches, and they
+are guided to pasture by a goad which has been blessed. Shots are
+fired over the cornfield. If one wishes, he may hide in the corn
+and hear what will happen for a year.
+
+Signs and omens on Walpurgis Night have more weight than at other
+times except on St. John's Day.
+
+ "On Walpurgis Night rain
+ Makes good crops of autumn grain,"
+
+but rain on May Day is harmful to them.
+
+[Illustration: THE WITCHES' DANCE (VALPURGISNACHT.)
+
+_From Painting by Von Kreling._]
+
+Lovers try omens on this eve, as they do in Scotland on Hallowe'en.
+If you sleep with one stocking on, you will find on May morning in
+the toe a hair the color of your sweetheart's. Girls try to find
+out the temperament of their husbands-to-be by keeping a linen
+thread for three days near an image of the Madonna, and at midnight
+on May Eve pulling it apart, saying:
+
+ "Thread, I pull thee;
+ Walpurga, I pray thee,
+ That thou show to me
+ What my husband's like to be."
+
+They judge of his disposition by the thread's being strong or
+easily broken, soft or tightly woven.
+
+Dew on the morning of May first makes girls who wash in it
+beautiful.
+
+ "The fair maid who on the first of May
+ Goes to the fields at break of day
+ And washes in dew from the hawthorn tree
+ Will ever after handsome be."
+
+ _Encyclopedia of Superstitions._
+
+A heavy dew on this morning presages a good "butter-year." You will
+find fateful initials printed in dew on a handkerchief that has
+been left out all the night of April thirtieth. On May Day girls
+invoke the cuckoo:
+
+ "Cuckoo! cuckoo! on the bough,
+ Tell me truly, tell me how
+ Many years there will be
+ Till a husband comes to me."
+
+Then they count the calls of the cuckoo until he pauses again.
+
+If a man wears clothes made of yarn spun on Walpurgis Night to the
+May-shooting, he will always hit the bull's-eye, for the Devil
+gives away to those he favors, "freikugeln," bullets which always
+hit the mark.
+
+On Walpurgis Night as on Hallowe'en strange things may happen to
+one. Zschokke tells a story of a Walpurgis Night dream that is more
+a vision than a dream. Led to be unfaithful to his wife, a man
+murders the husband of a former sweetheart; to escape capture he
+fires a haystack, from which a whole village is kindled. In his
+flight he enters an empty carriage, and drives away madly, crushing
+the owner under the wheels. He finds that the dead man is his own
+brother. Faced by the person whom he believes to be the Devil,
+responsible for his misfortunes, the wretched man is ready to
+worship him if he will protect him. He finds that the seeming Devil
+is in reality his guardian-angel who sent him this dream that he
+might learn the depths of wickedness lying unfathomed in his
+heart, waiting an opportunity to burst out.
+
+Both May Eve and St. John's Eve are times of freedom and
+unrestraint. People are filled with a sort of madness which makes
+them unaccountable for their deeds.
+
+ "For you see, pastor, within every one of us a spark of paganism
+ is glowing. It has outlasted the thousand years since the old
+ Teutonic times. Once a year it flames up high, and we call it St.
+ John's Fire. Once a year comes Free-night. Yes, truly,
+ Free-night. Then the witches, laughing scornfully, ride to
+ Blocksberg, upon the mountain-top, on their broomsticks, the same
+ broomsticks with which at other times their witchcraft is whipped
+ out of them,--then the whole wild company skims along the forest
+ way,--and then the wild desires awaken in our hearts which life
+ has not fulfilled."
+
+ SUDERMANN: _St. John's Fire._ (Porter _trans._)
+
+
+
+
+CHAPTER XIV
+
+MORE HALLOWTIDE BELIEFS AND CUSTOMS
+
+
+Only the Celts and the Teutons celebrate an occasion actually like
+our Hallowe'en. The countries of southern Europe make of it a
+religious vigil, like that already described in France.
+
+In Italy on the night of All Souls', the spirits of the dead are
+thought to be abroad, as in Brittany. They may mingle with living
+people, and not be remarked. The _Miserere_ is heard in all the
+cities. As the people pass dressed in black, bells are rung on
+street corners to remind them to pray for the souls of the dead. In
+Naples the skeletons in the funeral vaults are dressed up, and the
+place visited on All Souls' Day. In Salerno before the people go to
+the all-night service at church they set out a banquet for the
+dead. If any food is left in the morning, evil is in store for the
+house.
+
+ "Hark! Hark to the wind! 'T is the night, they say,
+ When all souls come back from the far away--
+ The dead, forgotten this many a day!
+
+ "And the dead remembered--ay! long and well--
+ And the little children whose spirits dwell
+ In God's green garden of asphodel.
+
+ "Have you reached the country of all content,
+ O souls we know, since the day you went
+ From this time-worn world, where your years were spent?
+
+ "Would you come back to the sun and the rain,
+ The sweetness, the strife, the thing we call pain,
+ And then unravel life's tangle again?
+
+ "I lean to the dark--Hush!--was it a sigh?
+ Or the painted vine-leaves that rustled by?
+ Or only a night-bird's echoing cry?"
+
+ SHEARD: _Hallowe'en._
+
+In Malta bells are rung, prayers said, and mourning worn on All
+Souls' Day. Graves are decorated, and the inscriptions on tombs
+read and reread. For the poor is prepared an All Souls' dinner, as
+cakes are given to the poor in England and Wales. The custom of
+decorating graves with flowers and offering flowers to the dead
+comes from the crowning of the dead by the ancients with
+short-lived blooms, to signify the brevity of life.
+
+In Spain at dark on Hallowe'en cakes and nuts are laid on graves to
+bribe the spirits not to disturb the vigils of the saints.
+
+In Germany the graves of the dead are decorated with flowers and
+lights, on the first and second of November. To drive away ghosts
+from a church a key or a wand must be struck three times against a
+bier. An All Souls' divination in Germany is a girl's going out and
+asking the first young man she meets his name. Her husband's will
+be like it. If she walks thrice about a church and makes a wish,
+she will see it fulfilled.
+
+Belgian children build shrines in front of their homes with
+figures of the Madonna and candles, and beg for money to buy cakes.
+As many cakes as one eats, so many souls he frees from Purgatory.
+
+The races of northern Europe believed that the dead returned, and
+were grieved at the lamentations of their living relatives. The
+same belief was found in Brittany, and among the American Indians.
+
+ "Think of this, O Hiawatha!
+ Speak of it to all the people,
+ That henceforward and forever
+ They no more with lamentations
+ Sadden souls of the departed
+ In the Islands of the Blessed."
+
+ LONGFELLOW: _Hiawatha._
+
+The Chinese fear the dead and the dragons of the air. They devote
+the first three weeks in April to visiting the graves of their
+ancestors, and laying baskets of offerings on them. The great
+dragon, Feng-Shin, flies scattering blessings upon the houses. His
+path is straight, unless he meets with some building. Then he turns
+aside, and the owner of the too lofty edifice misses the blessing.
+
+At Nikko, Japan, where there are many shrines to the spirits of the
+dead, masques are held to entertain the ghosts who return on
+Midsummer Day. Every street is lined with lighted lanterns, and the
+spirits are sent back to the otherworld in straw boats lit with
+lanterns, and floated down the river. To see ghosts in Japan one
+must put one hundred rush-lights into a large lantern, and repeat
+one hundred lines of poetry, taking one light out at the end of
+each line; or go out into the dark with one light and blow it out.
+Ghosts are identified with witches. They come back especially on
+moonlit nights.
+
+ "On moonlight nights, when the coast-wind whispers in the
+ branches of the tree, O-Matsue and Teoyo may sometimes be seen,
+ with bamboo rakes in their hands, gathering together the needles
+ of the fir."
+
+ RINDER: _Great Fir-Tree of Takasago._
+
+There is a Chinese saying that a mirror is the soul of a woman. A
+pretty story is told of a girl whose mother before she died gave
+her a mirror, saying:
+
+"Now after I am dead, if you think longingly of me, take out the
+thing that you will find inside this box, and look at it. When you
+do so my spirit will meet yours, and you will be comforted." When
+she was lonely or her stepmother was harsh with her, the girl went
+to her room and looked earnestly into the mirror. She saw there
+only her own face, but it was so much like her mother's that she
+believed it was hers indeed, and was consoled. When the stepmother
+learned what it was her daughter cherished so closely, her heart
+softened toward the lonely girl, and her life was made easier.
+
+By the Arabs spirits were called Djinns (or genii). They came from
+fire, and looked like men or beasts. They might be good or evil,
+beautiful or horrible, and could disappear from mortal sight at
+will. Nights when they were abroad, it behooved men to stay under
+cover.
+
+ "Ha! They are on us, close without!
+ Shut tight the shelter where we lie;
+ With hideous din the monster rout,
+ Dragon and vampire, fill the sky."
+
+ HUGO: _The Djinns._
+
+[Illustration: FORTUNE-TELLING.]
+
+
+
+
+CHAPTER XV
+
+HALLOWE'EN IN AMERICA
+
+
+In Colonial days Hallowe'en was not celebrated much in America.
+Some English still kept the customs of the old world, such as
+apple-ducking and snapping, and girls tried the apple-paring charm
+to reveal their lovers' initials, and the comb-and-mirror test to
+see their faces. Ballads were sung and ghost-stories told, for the
+dead were thought to return on Hallowe'en.
+
+ "There was a young officer in Phips's company at the time of the
+ finding of the Spanish treasure-ship, who had gone mad at the
+ sight of the bursting sacks that the divers had brought up from
+ the sea, as the gold coins covered the deck. This man had once
+ lived in the old stone house on the 'faire greene lane,' and a
+ report had gone out that his spirit still visited it, and caused
+ discordant noises. Once ... on a gusty November evening, when the
+ clouds were scudding over the moon, a hall-door had blown open
+ with a shrieking draft and a force that caused the floor to
+ tremble."
+
+ BUTTERWORTH: _Hallowe'en Reformation._
+
+Elves, goblins, and fairies are native on American soil. The
+Indians believed in evil _manitous_, some of whom were water-gods
+who exacted tribute from all who passed over their lakes. Henry
+Hudson and his fellow-explorers haunted as mountain-trolls the
+Catskill range. Like Ossian and so many other visitors to the
+Otherworld, Rip Van Winkle is lured into the strange gathering,
+thinks that he passes the night there, wakes, and goes home to find
+that twenty years have whitened his hair, rusted his gun, and
+snatched from life many of his boon-companions.
+
+ "My gun must have cotched the rheumatix too. Now that's too bad.
+ Them fellows have gone and stolen my good gun, and leave me this
+ rusty old barrel.
+
+ "Why, is that the village of Falling Waters that I see? Why, the
+ place is more than twice the size it was last night--I----
+
+ "I don't know whether I am dreaming, or sleeping, or waking."
+
+ JEFFERSON: _Rip Van Winkle._
+
+The persecution of witches, prevalent in Europe, reached this side
+of the Atlantic in the seventeenth century.
+
+ "This sudden burst of wickedness and crime
+ Was but the common madness of the time,
+ When in all lands, that lie within the sound
+ Of Sabbath bells, a witch was burned or drowned."
+
+ LONGFELLOW: _Giles Corey of the Salem Farms._
+
+Men and women who had enemies to accuse them of evil knowledge and
+the power to cause illness in others, were hanged or pressed to
+death by heavy weights. Such sicknesses they could cause by keeping
+a waxen image, and sticking pins or nails into it, or melting it
+before the fire. The person whom they hated would be in torture, or
+would waste away like the waxen doll. Witches' power to injure and
+to prophesy came from the Devil, who marked them with a
+needle-prick. Such marks were sought as evidence at trials.
+
+"Witches' eyes are coals of fire from the pit." They were attended
+by black cats, owls, bats, and toads.
+
+Iron, as being a product of fire, was a protection against them, as
+against evil spirits everywhere. It had especial power when in the
+shape of a horseshoe.
+
+ "This horseshoe will I nail upon the threshold.
+ There, ye night-hags and witches that torment
+ The neighborhood, ye shall not enter here."
+
+ LONGFELLOW: _Giles Corey of the Salem Farms._
+
+The holiday-time of elves, witches, and ghosts is Hallowe'en. It is
+not believed in here except by some children, who people the dark
+with bogies who will carry them away if they are naughty.
+
+ "Onc't they was a little boy wouldn't say his prayers--
+ An' when he went to bed at night, away upstairs,
+ His mammy heerd him holler, an' his daddy heerd him bawl,
+ An' when they turn't the kivvers down, he wasn't there at all!
+
+ An' they seeked him in the rafter-room, an' cubby-hole, an'
+ press,
+ An' seeked him up the chimbley-flue, an' ever'wheres, I guess;
+ But all they ever found was thist his pants an' roundabout!
+ An' the Gobble-uns 'll git you, ef you don't watch out!"
+
+ RILEY: _Little Orphant Annie._
+
+Negroes are very superstitious, putting faith in all sorts of
+supernatural beings.
+
+ "Blame my trap! how de wind do blow;
+ And dis is das de night for de witches, sho!
+ Dey's trouble going to waste when de ole slut whine,
+ An' you hear de cat a-spittin' when de moon don't shine."
+
+ RILEY: _When de Folks is Gone._
+
+While the original customs of Hallowe'en are being forgotten more
+and more across the ocean, Americans have fostered them, and are
+making this an occasion something like what it must have been in
+its best days overseas. All Hallowe'en customs in the United States
+are borrowed directly or adapted from those of other countries.
+All superstitions, everyday ones, and those pertaining to Christmas
+and New Year's, have special value on Hallowe'en.
+
+It is a night of ghostly and merry revelry. Mischievous spirits
+choose it for carrying off gates and other objects, and hiding them
+or putting them out of reach.
+
+ "Dear me, Polly, I wonder what them boys will be up to to-night.
+ I do hope they'll not put the gate up on the shed as they did
+ last year."
+
+ WRIGHT: _Tom's Hallowe'en Joke._
+
+Bags filled with flour sprinkle the passers-by. Door-bells are rung
+and mysterious raps sounded on doors, things thrown into halls, and
+knobs stolen. Such sports mean no more at Hallowe'en than the
+tricks played the night before the Fourth of July have to do with
+the Declaration of Independence. We see manifested on all such
+occasions the spirit of "Free-night" of which George von Hartwig
+speaks so enthusiastically in _St. John's Fire_ (page 141).
+
+Hallowe'en parties are the real survival of the ancient merrymakings.
+They are prepared for in secret. Guests are not to divulge the fact
+that they are invited. Often they come masked, as ghosts or witches.
+
+The decorations make plain the two elements of the festival.
+For the centerpiece of the table there may be a hollowed pumpkin,
+filled with apples and nuts and other fruits of harvest, or
+a pumpkin-chariot drawn by field-mice. So it is clear that this
+is a harvest-party, like Pomona's feast. In the coach rides a
+witch, representing the other element, of magic and prophecy.
+Jack-o'-lanterns, with which the room is lighted, are hollowed
+pumpkins with candles inside. The candle-light shines through holes
+cut like features. So the lantern becomes a bogy, and is held up at
+a window to frighten those inside. Corn-stalks from the garden
+stand in clumps about the room. A frieze of witches on broomsticks,
+with cats, bats, and owls surmounts the fireplace, perhaps. A full
+moon shines over all, and a caldron on a tripod holds fortunes
+tied in nut-shells. The prevailing colors are yellow and black: a
+deep yellow is the color of most ripe grain and fruit; black stands
+for black magic and demoniac influence. Ghosts and skulls and
+cross-bones, symbols of death, startle the beholder. Since
+Hallowe'en is a time for lovers to learn their fate, hearts and
+other sentimental tokens are used to good effect, as the Scotch
+lads of Burns's time wore love-knots.
+
+Having marched to the dining-room to the time of a dirge, the
+guests find before them plain, hearty fare; doughnuts, gingerbread,
+cider, popcorn, apples, and nuts honored by time. The Hallowe'en
+cake has held the place of honor since the beginning here in
+America. A ring, key, thimble, penny, and button baked in it
+foretell respectively speedy marriage, a journey, spinsterhood,
+wealth, and bachelorhood.
+
+ "Polly was going to be married, Jennie was going on a long
+ journey, and you--down went the knife against something hard. The
+ girls crowded round. You had a hurt in your throat, and there,
+ there, in your slice, was the horrid, hateful, big brass thimble.
+ It was more than you could bear--soaking, dripping wet, and an
+ old maid!"
+
+ BRADLEY: _Different Party._
+
+[Illustration: A WITCH TABLE.
+
+AN OWL TABLE.
+
+HALLOWE'EN TABLES, I.]
+
+The kitchen is the best place for the rough games and after-supper
+charms.
+
+On the stems of the apples which are to be dipped for may be tied
+names; for the boys in one tub, for the girls in another. Each
+searcher of the future must draw out with his teeth an apple with a
+name which will be like that of his future mate.
+
+A variation of the Irish snap-apple is a hoop hung by strings from
+the ceiling, round which at intervals are placed bread, apples,
+cakes, peppers, candies, and candles. The strings are twisted, then
+let go, and as the hoop revolves, each may step up and get a bite
+from whatever comes to him. By the taste he determines what the
+character of his married life will be,--whether wholesome, acid,
+soft, fiery, or sweet. Whoever bites the candle is twice
+unfortunate, for he must pay a forfeit too. An apple and a bag of
+flour are placed on the ends of a stick, and whoever dares to seize
+a mouthful of apple must risk being blinded by flour. Apples are
+suspended one to a string in a doorway. As they swing, each guest
+tries to secure his apple. To blow out a candle as it revolves on a
+stick requires attention and accuracy of aim.
+
+[Illustration: A WITCHES'-CALDRON TABLE.
+
+A BLACK-CAT TABLE.
+
+HALLOWE'EN TABLES, II.]
+
+The one who first succeeds in threading a needle as he sits on a
+round bottle on the floor, will be first married. Twelve candles
+are lighted, and placed at convenient distances on the floor in a
+row. As the guest leaps over them, the first he blows out will
+indicate his wedding-month. One candle only placed on the floor and
+blown out in the same way means a year of wretchedness ahead. If it
+still burns, it presages a year of joy.
+
+Among the quieter tests some of the most common are tried with
+apple-seeds. As in England a pair of seeds named for two lovers are
+stuck on brow or eyelids. The one who sticks longer is the true,
+the one who soon falls, the disloyal sweetheart. Seeds are used in
+this way to tell also whether one is to be a traveler or a
+stay-at-home. Apple-seeds are twice ominous, partaking of both
+apple and nut nature. Even the number of seeds found in a core has
+meaning. If you put them upon the palm of your hand, and strike it
+with the other, the number remaining will tell you how many letters
+you will receive in a fortnight. With twelve seeds and the names of
+twelve friends, the old rhyme may be repeated:
+
+ "One I love,
+ Two I love,
+ Three I love, I say;
+ Four I love with all my heart:
+ Five I cast away.
+ Six he loves,
+ Seven she loves,
+ Eight they both love;
+ Nine he comes,
+ Ten he tarries,
+ Eleven he courts, and
+ Twelve he marries."
+
+Nuts are burned in the open fire. It is generally agreed that the
+one for whom the first that pops is named, loves.
+
+ "If he loves me, pop and fly;
+ If he hates me, live and die."
+
+Often the superstition connected therewith is forgotten in the
+excitement of the moment.
+
+ "When ebery one among us toe de smallest pickaninny
+ Would huddle in de chimbley cohnah's glow,
+ Toe listen toe dem chilly win's ob ole Novembah's
+ Go a-screechin' lack a spook around de huts,
+ 'Twell de pickaninnies' fingahs gits to shakin' o'er de embahs,
+ An' dey laik ter roas' dey knuckles 'stead o' nuts."
+
+ IN WERNER'S _Readings, Number 31_.
+
+Letters of the alphabet are carved on a pumpkin. Fate guides the
+hand of the blindfolded seeker to the fateful initial which he
+stabs with a pin. Letters cut out of paper are sprinkled on water
+in a tub. They form groups from which any one with imagination may
+spell out names.
+
+Girls walk down cellar backward with a candle in one hand and a
+looking-glass in the other, expecting to see a face in the glass.
+
+ "Last night 't was witching Hallowe'en,
+ Dearest; an apple russet-brown
+ I pared, and thrice above my crown
+ Whirled the long skin; they watched it keen;
+ I flung it far; they laughed and cried me shame--
+ Dearest, there lay the letter of your name.
+
+ "Took I the mirror then, and crept
+ Down, down the creaking narrow stair;
+ The milk-pans caught my candle's flare
+ And mice walked soft and spiders slept.
+ I spoke the spell, and stood the magic space,
+ Dearest--and in the glass I saw your face!
+
+ "And then I stole out in the night
+ Alone; the frogs piped sweet and loud,
+ The moon looked through a ragged cloud.
+ Thrice round the house I sped me light,
+ Dearest; and there, methought--charm of my charms!
+ You met me, kissed me, took me to your arms!"
+
+ OPPER: _The Charms._
+
+There are many mirror-tests. A girl who sits before a mirror at
+midnight on Hallowe'en combing her hair and eating an apple will
+see the face of her true love reflected in the glass. Standing so
+that through a window she may see the moon in a glass she holds,
+she counts the number of reflections to find out how many pleasant
+things will happen to her in the next twelve months. Alabama has
+taken over the Scotch mirror test in its entirety.
+
+A girl with a looking-glass in her hand steps backward from the
+door out into the yard. Saying:
+
+ "Round and round, O stars so fair!
+ Ye travel, and search out everywhere.
+ I pray you, sweet stars, now show to me,
+ This night, who my future husband shall be!"
+
+she goes to meet her fate.
+
+ "So Leslie backed out at the door, and we shut it upon her. The
+ instant after, we heard a great laugh. Off the piazza she had
+ stepped backward directly against two gentlemen coming in.
+
+ "Doctor Ingleside was one, coming to get his supper; the other
+ was a friend of his.... 'Doctor John Hautayne,' he said,
+ introducing him by his full name."
+
+ WHITNEY: _We Girls._
+
+A custom that is a reminder of the lighted boats sent down-stream
+in Japan to bear away the souls of the dead, is that which makes
+use of nut-shell boats. These have tiny candles fastened in them,
+are lighted, and named, and set adrift on a tub of water. If they
+cling to the side, their namesakes will lead a quiet life. Some
+will float together. Some will collide and be shipwrecked. Others
+will bear steadily toward a goal though the waves are rocked in a
+tempest. Their behavior is significant. The candle which burns
+longest belongs to the one who will marry first.
+
+The Midsummer wheel which was rolled down into the Moselle River in
+France, and meant, if the flames that wreathed it were not
+extinguished, that the grape-harvest would be abundant, has
+survived in the fortune wheel which is rolled about from one guest
+to another, and brings a gift to each.
+
+The actions of cats on Hallowe'en betoken good or bad luck. If a
+cat sits quietly beside any one, he will enjoy a peaceful,
+prosperous life; if one rubs against him, it brings good luck,
+doubly good if one jumps into his lap. If a cat yawns near you on
+Hallowe'en, be alert and do not let opportunity slip by you. If a
+cat runs from you, you have a secret which will be revealed in
+seven days.
+
+Different states have put interpretations of their own on the
+commonest charms. In Massachusetts the one who first draws an apple
+from the tub with his teeth will be first married. If a girl steals
+a cabbage, she will see her future husband as she pulls it up, or
+meet him as she goes home. If these fail, she must put the cabbage
+over the door and watch to see whom it falls on, for him she is to
+marry. A button concealed in mashed potato brings misfortune to the
+finder. The names of three men are written on slips of paper, and
+enclosed in three balls of meal. The one that rises first when they
+are thrown into water will disclose the sought-for name.
+
+Maine has borrowed the yarn-test from Scotland. A ball is thrown
+into a barn or cellar, and wound off on the hand. The lover will
+come and help to wind. Girls in New Hampshire place in a row three
+dishes with earth, water, and a ring in them, respectively. The one
+who blindfolded touches earth will soon die; water, will never
+marry; the ring, will soon be wedded.
+
+To dream of the future on Hallowe'en in Pennsylvania, one must go
+out of the front door backward, pick up dust or grass, wrap it in
+paper, and put it under his pillow.
+
+In Maryland girls see their future husbands by a rite similar to
+the Scotch "wetting of the sark-sleeve." They put an egg to roast,
+and open wide all the doors and windows. The man they seek will
+come in and turn the egg. At supper girls stand behind the chairs,
+knowing that the ones they are to marry will come to sit in front
+of them.
+
+The South has always been famous for its hospitality and good
+times. On Hallowe'en a miniature Druid-fire burns in a bowl on the
+table. In the blazing alcohol are put fortunes wrapped in tin-foil,
+figs, orange-peel, raisins, almonds, and dates. The one who
+snatches the best will meet his sweetheart inside of a year, and
+all may try for a fortune from the flames. The origin of this
+custom was the taking of omens from the death-struggles of
+creatures burning in the fire of sacrifice.
+
+Another Southern custom is adapted from one of Brittany. Needles
+are named and floated in a dish of water. Those which cling side by
+side are lovers.
+
+Good fortune is in store for the one who wins an apple from the
+tub, or against whose glass a ring suspended by a hair strikes with
+a sharp chime.
+
+A very elaborate charm is tried in Newfoundland. As the clock
+strikes midnight a girl puts the twenty-six letters of the
+alphabet, cut from paper, into a pure-white bowl which has been
+touched by the lips of a new-born babe only. After saying:
+
+ "Kind fortune, tell me where is he
+ Who my future lord shall be;
+ From this bowl all that I claim
+ Is to know my sweetheart's name."
+
+she puts the bowl into a safe place until morning. Then she is
+blindfolded and picks out the same number of letters as there are
+in her own name, and spells another from them.
+
+In New Brunswick, instead of an apple, a hard-boiled egg without
+salt is eaten before a mirror, with the same result. In Canada a
+thread is held over a lamp. The number that can be counted slowly
+before the thread parts, is the number of years before the one who
+counts will marry.
+
+In the United States a hair is thrown to the winds with the stanza
+chanted:
+
+ "I pluck this lock of hair off my head
+ To tell whence comes the one I shall wed.
+ Fly, silken hair, fly all the world around,
+ Until you reach the spot where my true love is found."
+
+The direction in which the hair floats is prophetic.
+
+The taste in Hallowe'en festivities now is to study old traditions,
+and hold a Scotch party, using Burns's poem _Hallowe'en_ as a
+guide; or to go a-souling as the English used. In short, no custom
+that was once honored at Hallowe'en is out of fashion now.
+"Cyniver" has been borrowed from Wales, and the "dumb-cake" from
+the Hebrides. In the Scotch custom of cabbage-stalk pulling, if the
+stalk comes up easily, the husband or wife will be easy to win. The
+melted-lead test to show the occupation of the husband-to-be has
+been adopted in the United States. If the metal cools in round
+drops, the tester will never marry, or her husband will have no
+profession. White of egg is used in the same way. Like the Welsh
+test is that of filling the mouth with water, and walking round the
+house until one meets one's fate. An adaptation of the Scottish
+"three luggies" is the row of four dishes holding dirt, water, a
+ring, and a rag. The dirt means divorce, the water, a trip across
+the ocean, the ring, marriage, the rag, no marriage at all.
+
+After the charms have been tried, fagots are passed about, and by
+the eerie light of burning salt and alcohol, ghost stories are
+told, each concluding his installment as his fagot withers into
+ashes. Sometimes the cabbage stalks used in the omens take the
+place of fagots.
+
+To induce prophetic dreams salt, in quantities from a pinch to an
+egg full, is eaten before one goes to bed.
+
+ "'Miss Jeanette, that's such a fine trick! You must swallow a
+ salt herring in three bites, bones and all, and not drink a drop
+ till the apparition of your future spouse comes in the night to
+ offer you a drink of water.'"
+
+ ADAMS: _Chrissie's Fate._
+
+If, after taking three doses of salt two minutes apart, a girl goes
+to bed backward, lies on her right side, and does not move till
+morning, she is sure to have eventful dreams. Pills made of a
+hazelnut, a walnut, and nutmeg grated together and mixed with
+butter and sugar cause dreams: if of gold, the husband will be
+rich; if of noise, a tradesman; if of thunder and lightning, a
+traveler. As in Ireland bay-leaves on or under a man's pillow cause
+him to dream of his sweetheart. Also
+
+ "Turn your boots toward the street,
+ Leave your garters on your feet,
+ Put your stockings on your head,
+ You'll dream of the one you're going to wed."
+
+Lemon-peel carried all day and rubbed on the bed-posts at night
+will cause an apparition to bring the dreaming girl two lemons. For
+quiet sleep and the fulfilment of any wish eat before going to bed
+on Hallowe'en a piece of dry bread.
+
+A far more interesting development of the Hallowe'en idea than
+these innocent but colorless superstitions, is promised by the
+pageant at Fort Worth, Texas, on October thirty-first, 1916. In the
+masque and pageant of the afternoon four thousand school children
+took part. At night scenes from the pageant were staged on floats
+which passed along the streets. The subject was _Preparedness for_
+_Peace_, and comprised scenes from American history in which peace
+played an honorable part. Such were: the conference of William Penn
+and the Quakers with the Indians, and the opening of the East to
+American trade. This is not a subject limited to performances at
+Hallowtide. May there not be written and presented in America a
+truly Hallowe'en pageant, illustrating and befitting its noble
+origin, and making its place secure among the holidays of the
+year?
+
+
+
+
+ HALLOWE'EN
+
+ Bring forth the raisins and the nuts--
+ To-night All-Hallows' Spectre struts
+ Along the moonlit way.
+ No time is this for tear or sob,
+ Or other woes our joys to rob,
+ But time for Pippin and for Bob,
+ And Jack-o'-lantern gay.
+
+ Come forth, ye lass and trousered kid,
+ From prisoned mischief raise the lid,
+ And lift it good and high.
+ Leave grave old Wisdom in the lurch,
+ Set Folly on a lofty perch,
+ Nor fear the awesome rod of birch
+ When dawn illumes the sky.
+
+ 'Tis night for revel, set apart
+ To reillume the darkened heart,
+ And rout the hosts of Dole.
+ 'Tis night when Goblin, Elf, and Fay,
+ Come dancing in their best array
+ To prank and royster on the way,
+ And ease the troubled soul.
+
+ The ghosts of all things, past parade,
+ Emerging from the mist and shade
+ That hid them from our gaze,
+ And full of song and ringing mirth,
+ In one glad moment of rebirth,
+ Again they walk the ways of earth,
+ As in the ancient days.
+
+ The beacon light shines on the hill,
+ The will-o'-wisps the forests fill
+ With flashes filched from noon;
+ And witches on their broomsticks spry
+ Speed here and yonder in the sky,
+ And lift their strident voices high
+ Unto the Hunter's moon.
+
+ The air resounds with tuneful notes
+ From myriads of straining throats,
+ All hailing Folly Queen;
+ So join the swelling choral throng,
+ Forget your sorrow and your wrong,
+ In one glad hour of joyous song
+ To honor Hallowe'en.
+
+ J. K. BANGS _in Harper's Weekly, Nov. 5, 1910_.
+
+
+
+
+ HALLOWE'EN FAILURE
+
+ Who's dat peekin' in de do'?
+ Set mah heart a-beatin'!
+ Thought I see' a spook for sho
+ On mah way to meetin'.
+ Heerd a rustlin' all aroun',
+ Trees all sort o' jiggled;
+ An' along de frosty groun'
+ Funny shadders wriggled.
+
+ Who's dat by de winder-sill?
+ Gittin' sort o' skeery;
+ Feets is feelin' kind o' chill,
+ Eyes is sort o' teary.
+ 'Most as nervous as a coon
+ When de dawgs is barkin',
+ Er a widder when some spoon
+ Comes along a-sparkin'.
+
+ Whass dat creepin' up de road,
+ Quiet like a ferret,
+ Hoppin' sof'ly as a toad?
+ Maybe hit's a sperrit!
+ Lordy! hope dey ain't no ghos'
+ Come to tell me howdy.
+ I ain't got no use for those
+ Fantoms damp an' cloudy.
+
+ Whass dat standin' by de fence
+ Wid its eyes a-yearnin',
+ Drivin' out mah common-sense
+ Wid its glances burnin'?
+ Don't dass skeercely go to bed
+ Wid dem spookses roun' me.
+ Ain't no res' fo' dis yere head
+ When dem folks surroun' me.
+
+ Whass dat groanin' soun' I hear
+ Off dar by de gyardin?
+ Lordy! Lordy! Lordy dear,
+ Grant dis sinner pardon!
+ I won't nebber--I declar'
+ Ef it ain't my Sammy!
+ Sambo, what yo' doin' dar?
+ Yo' can't skeer yo' mammy!
+
+ CARLYLE SMITH _in Harper's Weekly, Oct. 29, 1910_.
+
+
+
+
+ HALLOWE'EN
+
+ Pixie, kobold, elf, and sprite
+ All are on their rounds to-night,--
+ In the wan moon's silver ray
+ Thrives their helter-skelter play.
+
+ Fond of cellar, barn, or stack
+ True unto the almanac,
+ They present to credulous eyes
+ Strange hobgoblin mysteries.
+
+ Cabbage-stumps--straws wet with dew--
+ Apple-skins, and chestnuts too,
+ And a mirror for some lass
+ Show what wonders come to pass.
+
+ Doors they move, and gates they hide
+ Mischiefs that on moonbeams ride
+ Are their deeds,--and, by their spells,
+ Love records its oracles.
+
+ Don't we all, of long ago
+ By the ruddy fireplace glow,
+ In the kitchen and the hall,
+ Those queer, coof-like pranks recall?
+
+ Eery shadows were they then--
+ But to-night they come again;
+ Were we once more but sixteen
+ Precious would be Hallowe'en.
+
+ JOEL BENTON _in Harper's Weekly, Oct. 31, 1896_.
+
+
+[Illustration: NO HALLOWE'EN WITHOUT A JACK-O'-LANTERN.]
+
+
+
+
+ HALLOWE'EN
+
+ A gypsy flame is on the hearth,
+ Sign of this carnival of mirth.
+ Through the dun fields and from the glade
+ Flash merry folk in masquerade--
+ It is the witching Hallowe'en.
+
+ Pale tapers glimmer in the sky,
+ The dead and dying leaves go by;
+ Dimly across the faded green
+ Strange shadows, stranger shades, are seen--
+ It is the mystic Hallowe'en.
+
+ Soft gusts of love and memory
+ Beat at the heart reproachfully;
+ The lights that burn for those who die
+ Were flickering low, let them flare high--
+ It is the haunting Hallowe'en.
+
+ A. F. MURRAY _in Harper's Weekly, Oct. 30, 1909._
+
+
+
+
+Magazine References to Hallowe'en Entertainments
+
+
+CHARADES:
+
+ Charades, menu, tests. H. Bazar, 32:894.
+
+CHILDREN'S PARTIES:
+
+ Fortune games for very little children. St. N., 23:33.
+ Hallowe'en fortunes for boys and girls. Delin., 66:631.
+ Masquerade, games, tests. W. H. C., 35:43.
+ Decorations. W. H. C., 36:34.
+ Old-fashioned games. St. N., 35:51.
+ Children's celebration of Hallowe'en. St. N., 32:1124.
+
+CHURCH PARTIES:
+
+ Mystic party. L. H. J., 22:57.
+ For Young People's Soc. L. H. J., 26:34.
+ "Phantom fair." W. H. C., 39:32.
+
+CLUB PARTIES:
+
+ For Country Club. Invitation. Costumes. Supper. Dance.
+ W. H. C., 41:30.
+ "Candle-light cafe." W. H. C., 42. Oct., 1915.
+
+COSTUMES:
+
+ Delin., 78:258.
+
+COUNTRY-HOUSE PARTY:
+
+ Country Life, 18:624.
+
+DANCES:
+
+ Dances, drills, costumes. Delin., 78:258.
+ Hallowe'en party. W. H. C., 40:39.
+ Barn party. W. H. C., 34:30.
+
+DECORATIONS AND FAVORS:
+
+ Autumn-leaf decorations and prizes. Delin., 64:638.
+ Cobweb party. Delin., 91:44.
+ Hall: Handicraft for handy girls.
+ Place-cards, verses. L. H. J., 28:50.
+ L. H. J., 31:40.
+ H. Bazar, 39:1046.
+ L. H. J., 20:48.
+ L. H. J., 16:38.
+ Cinderella party. W. H. C., 34:30.
+ Favors. H. Bazar, 45:516.
+ Nut favors. W. H. C., 32:53.
+ Original decorations. W. H. C., 32:32.
+ Fads and frills. W. H. C., 32:24.
+
+GAMES AND FORTUNES:
+
+ Witchery games for Hallowe'en. Delin., 64:576.
+ H. Bazar., 33:1650.
+ L. H. J., 20:48.
+ L. H. J., 25:58.
+ Blain: Games for Hallowe'en.
+ Quaint customs. H. Bazar, 46:578.
+ H. Bazar, 32:894.
+ Witches' think cap. L. H. J., 32:29.
+ Hallowe'en happenings. St. N., 35:51.
+
+INVITATIONS:
+
+ H. Bazar, 33:1650.
+
+PARTIES (miscellaneous):
+
+ H. Bazar, 28 pt. 2:841.
+ H. Bazar, 32:894.
+ L. H. J., 29:105.
+ L. H. J., 30:103.
+ Nut-crack night party. H. Bazar, 41:1106.
+ Nut-crack party. H. Bazar, 38:1092.
+ Novel party. W. H. C., 31:42.
+ Yarn party. L. H. J., 26:63.
+ L. H. J., 23:68.
+ L. H. J., 14:25.
+ Barn party. W. H. C., 34:30.
+ Novel party with musical accompaniment. Musician, 18:665.
+ Cotter's Saturday night. W. H. C., 38:40.
+ "Ghosts I have met" party. Pantomime. W. H. C., 37:27.
+ Two jolly affairs. W. H. C., 39:32.
+ Tryst of witches. Good H., 53:463.
+ Tam o' Shanter party. Delin., 85:26.
+ Jolly good time. Delin., 74:367.
+ Hints for Hallowe'en hilarities. L. H. J., 27:46.
+ Jolly party. L. H. J., 19:41.
+ Hallowe'en fun. L. H. J., 33:33.
+ Pumpkin stunt party. W. H. C., 45. Oct., 1917.
+ Character party. W. H. C., 45. Oct., 1917.
+
+SCHOOL PARTIES:
+
+ "Cotter's Saturday night." W. H. C., 38:40.
+ High school party. W. H. C., 42:34.
+ How the college girl celebrates Hallowe'en. W. H. C., 31:16.
+
+SUPPERS, TABLE DECORATIONS, MENUS:
+
+ Hallowe'en suppers. H. Bazar, 35:1670.
+ H. Bazar, 37:1063.
+ L. H. J., 24:78.
+ L. H. J., 16:38.
+ W. H. C., 40:39.
+ W. H. C., 43:35.
+ H. Bazar, 44:641.
+ H. Bazar, 45:507.
+ Hallowe'en party table. L. H. J., 29:44.
+ H. Bazar, 32:894.
+ Hallowe'en supper. Good H., 53:569.
+
+The pages refer always to the October number of the year.
+
+
+
+
+Supplementary List of Readings, Recitations, and Plays
+
+ * * * * *
+
+ TITLE AUTHOR SOURCE
+
+ _All Hallowe'en_ (story) All the Year Round,
+ 60:347
+ _All Souls' Eve_ (story) Hopper Eng. Illus. Mag., 18:225
+ _All Souls' Eve_ (story) Lyall Temple Bar., 124:379
+ _Black cat_ (story) Poe
+ _Boogah Man_ Dunbar Eldridge Entertainment
+ House
+ _Brier-Rose_ (story) Grimm Fairy tales
+ _Broomstick brigade_ J. T. Wagner 6 Barclay St., N. Y. City
+ _Bud's fairy tale_ (poem) Riley Child-world
+ Children's Play with musical
+ accompaniment Musician, 16:693
+ _Corn-song_ (poem) Whittier
+ _Elder-tree mother_ (story) Andersen Fairy tales
+ _Fairies_ (poem) Allingham
+ _Fairy and witch_ (play) Nelson Eldridge Entertainment
+ House
+ _Feast of the little lanterns_
+ (operetta) Bliss
+ _Fisherman and the genie_ _Arabian Nights_
+ (story)
+ _Ghost_ (story) O'Connor
+ _Ghosts I have met_ Bangs
+ _Ghost's touch_ (story) Collins
+ _Golden arm_ (story) Clemens _How to tell a story_
+ _Goblin stone_ (play) Wickes Child's Book, p. 127
+ _Guess who_ (song and drill) Murray Eldridge Entertainment
+ House
+ _Hallowe'en adventure_ McDonald Canad. Mag., 12:61
+ (story)
+
+ _Hallowe'en adventure_ Koogle Eldridge Entertainment
+ (play) House
+ _Hallowe'en frolic_ Cone St. N. 20 pt. 1:15
+ (poem)
+ _Haunted gale_ (play) Wormwood Eldridge Entertainment
+ House
+ _House in the wood_ Grimm Fairy tales
+ (story)
+ _Little Butterkin_ Asbjornsen _Fairy tales from the
+ (story) far north_
+ _Little Donna Juana_ Brooks
+ (story)
+ _Mother Goose recital_ Musician, 21:633
+ _Nix of the mill-pond_ Grimm Fairy tales
+ (story)
+ _Peter Pan in Kensington_ Barrie
+ _Gardens_ (story)
+ _Rapunzel_ (story) Grimm Fairy tales
+ _Red shoes_ (story) Andersen Fairy tales
+ _Scarecrows a-roaming_ Eldridge Entertainment
+ (play) House
+ _Seein' things_ (poem) Field Love songs of childhood
+ _Snow-white_ (story) Grimm Fairy tales
+ _Straw phantom_ (pantomime) Blackall St. N., 44:1133
+ _Testing of Sir Gawayne_ Merington _Festival plays_,
+ (play) p. 211
+ _Voyage of Bran_ Meyer
+ _Walpurgisnight_ (story) Zschokke
+ _Wind in the rose-bush_ Freeman
+ (story)
+
+
+
+
+INDEX TO QUOTATIONS
+
+ * * * * *
+
+ TITLE |AUTHOR |PAGE |SOURCE
+ ---------------------------------------------------------------------
+ _All-hallows honeymoon_ | | |New Eng. Magazine,
+ (story) |Marks |104 | 37:308
+ _All Souls' Eve_ (poem) |Marks, J.P.|31-32 |
+ _Ancient Irish_ |O'Curry |7 |
+ _Ballad of Tam Lin_ | |65 |Child's Ballads
+ _Battle of the trees_ |Taliesin |7 |_Neo-druidical heresy_
+ _Caractacus_ (poem) |Mason |11 |
+ _Celtic twilight_ (poem | | |
+ in introduction to) |Yeats |58 |
+ _Charms_ (poem) |Opper |161 |Munsey, 30:285
+ _Comus_ (play) |Milton |131 |
+ _Cuchulain of Muirthemne_|Gregory |37-38- |
+ | |39 |
+ _Cuchulain's sick-bed_ | |42 |
+ _Death of the flowers_ |Bryant |18-19 |
+ (poem) | | |
+ _Different party_ |Bradley |156-157|Harper's Bazar, 41:131
+ (story) | | |
+ _Dinnsenchus of Mag | |21 |_Neo-druidical heresy_
+ Slecht_ | | |
+ _Djinns_ (poem) |Hugo |148 |
+ _Druid song of Cathvah_ | | |
+ (poem) |Todhunter |9 |
+ _Expedition of Nera_ | |44 |
+ "Fair maid who" | |139 |Encyc. of Superstitions
+ _Fairy-faith in Celtic | | |
+ countries_ |Wentz |48-49 |
+ _Fairy fiddler_ (poem) |Hopper |64 |
+ _Fasti_ |Ovid |114 |
+ _Faust_ (play) |Goethe |130 |
+ _First winter song_ | | |
+ (poem) |Graves |16 |
+ "Five hundred points" |Tusser |98 |
+ _Giles Corey of the Salem| | |
+ Farms_ (play) |Longfellow |151-152|
+ _Golden Legend_ |De Voragine|30 |
+ _Great fir-tree of | | |
+ Takasago_ (story) |Rinder |146 |_Old-world Japan_
+ "Green fairy island" |Parry |103 |Welsh Melodies
+ _Hag_ (poem) |Herrick |66-67 |
+ _Hallowe'en_ (poem) |Burns |73-74- |
+ | |75 |
+ _Hallowe'en_ (poem) |Coxe |18-19- |
+ | |88-89- |
+ | |96 |
+ _Hallowe'en_ (poem) |Letts |99-100 |
+ _Hallowe'en_ (poem) |Sheard |143 |Canadian mag., 36:33
+ _Hallowe'en_ (poem) |Bangs |172-173|Harper's Weekly, Nov.
+ | | | 5, 1910
+ _Hallowe'en_ (poem) |Benton |176-177|Harper's Weekly, Oct.
+ | | | 31, 1896
+ _Hallowe'en_ (poem) |Murray |178 |Harper's Weekly, Oct.
+ | | | 30, 1909
+ _Hallowe'en Failure_ |Smith |175 |Harper's Weekly, Oct.
+ (poem) | | | 29, 1910
+ _Hallowe'en or Christie's|Adams |169 |Scribner's, 3:26
+ fate_ (story) | | |
+ _Hallowe'en in Ireland_ |Trant |51 |_Dewdrops and Diamonds_
+ _Hallowe'en Fantasy_ |Pyle |49 |Harper's Bazar, 31, pt.
+ (play), | | | 2: 947
+ (Priest and the Piper)| | |
+ _Hallowe'en reformation_ |Butterworth|149-150|Century, 27:48
+ (story) | | |
+ _Hallowe'en wish_ (poem) |Munkittrick|93-94 |Harper's Weekly, Oct.
+ | | | 27, 1900
+ _Hiawatha_ (poem) |Longfellow |145 |
+ _Immortal Hour_ (play) |Sharp |39-40- |Fortn. Rev. 74:867
+ | |41 |
+ _Jorinda and Joringel_ |Grimm |135 |Grimm's Fairy Tales
+ (story) | | |
+ _L'Allegro_ (poem) |Milton |86 |
+ _Land of Heart's Desire_ | |36-43- |
+ (play) |Yeats |45-47 |
+ _Lavengro_ (story) |Borrow |129 |
+ _Little Orphant Annie_ |Riley |152-153|
+ _Loch Garman_ |O'Ciarain |36 |
+ _Lycidas_ (poem) |Milton |85 |
+ _Macbeth_ (play) |Shakspere |89 |
+ _Monastery_ (story) |Scott |62-63- |
+ | |76-103 |
+ _Night of the dead_ |Le Braz |116-117|_Legend of the dead_
+ "On nuts burning" |Graydon |91-92 |
+ _On the morning of | | |
+ Christ's nativity_ | | |
+ (poem) |Milton |28 |
+ _Paradise Lost_ (poem) |Milton |120 |
+ _Passing of Arthur_ |Tennyson |84 |
+ (poem) | | |
+ _Pastorals_ (poem) |Gay |74-75- |
+ | |92-93- |
+ | |94-95- |
+ | |97 |
+ _Peer Gynt_ (play) |Ibsen |131 |
+ _Peter and Wendy_ (story)|Barrie |64 |
+ _Polyolbion_ (poem) |Drayton |10 |
+ _Pomona_ (poem) |Morris |23 |
+ _Rip Van Winkle_ (play) |Jefferson |150-151|
+ _Robin Goodfellow_ (poem)|Johnson |86 |
+ _St. John's Eve_ (poem) |Kickham |12 |
+ _St. John's Fire_ (play) |Sudermann |141 |
+ _St. Swithin's Chair_ | | |
+ (poem) |Scott |69 |
+ "Soul, soul" | |98 |Notes and Queries
+ _Spell_ (poem) |Gay |91 |
+ _Splores of a Hallowe'en_| | |
+ (poem) |Dick |72 |
+ _Sunken bell_ (play) |Hauptmann |14 |
+ _Tale of Hallowe'en_ | | |
+ (story) | |76 |Leisure Hour, 23:765
+ _Tam Glen_ (poem) |Burns |79 |
+ _Tam o' Shanter_ (poem) |Burns |67-68 |
+ _Tannhaeuser_ (play) |Wagner |132-133|
+ _Tempest_ (play) |Shakspere |67 |
+ _Three-fold chronicle_ |Sharp |54-56 |Harper's, 73:842
+ (story) | | |
+ _Tom's Hallowe'en joke_ |Wright |154 |_Dewdrops and Diamonds_
+ (story) | | |
+ _Twig of thorn_ (play) |Warren |44-45 |
+ _Vertumnus and Pomona_ |Ovid |24 |
+ (poem) | | |
+ _Voeluspa_ (poem) | |122 |
+ _We girls_ (story) |Whitney |162-163|
+ "When comes the harvest" |Botrel |112 |_Songs of Brittany_
+ _When de folks is gone_ |Riley |153 |
+ (poem) | | |
+ "When ebery one" | |160 |Werner's Readings,
+ | | | No. 31
+ _Wild huntsman_ (poem) |Scott |90 |
+ _Willie Baird_ (poem) |Buchanan |70 |
+ ---------------------------------------------------------------------
+
+
+
+
+INDEX
+
+
+ Aberdeenshire, 60
+
+ Adder-stone, (serpent's-egg badge), 11, 27
+
+ Ailill, 36-38, 39
+
+ Ale, 80, 103
+
+ All Hallows Eve, 29, 88, 102, 106. See also Hallowe'en
+
+ All Saints', 4, 29-30, 110, 118, 126
+
+ All Souls', 4, 30-31, 98-99, 106, 110, 113, 118, 142, 144
+
+ Alphabet, 96, 160, 166-167
+
+ America, 149, 153
+
+ Anaxarete, 24
+
+ Angus, 36, 38-39
+
+ Ankou, 109, 115
+
+ Apollo, 1, 129, 134
+
+ Apparitions. See Ghosts
+
+ Apples, 23, 26, 50-53, 72, 77-78, 92, 95, 103-104, 106-107, 115,
+ 120, 149, 155, 157-158, 161, 162, 164, 166
+
+ Apple-island, 85
+
+ Apple-seeds, 92-93, 158-159
+
+ Arabs, 147
+
+ Ariel, 87
+
+ Armorica, 108
+
+ Arthur, King, 84, 108
+
+ Ash-tree, 63, 105, 122, 137;
+ berries of, 29
+
+ Ashes, 56, 60, 68, 83
+
+ Augury. See Omens
+
+ August, Roman festival in, 25-26
+
+ August first, Celtic festival of, 15
+
+ Augustus, 27
+
+ Avilion (Avalon), 84-85, 107
+
+ Ayrshire, 68
+
+
+ Baal, 8, 12-13, 17
+
+ Baal-fire, 12
+
+ Baldur, 120-121
+
+ Balmoral, 61
+
+ Barra, 79
+
+ Bats, 134, 152, 155
+
+ Bay-leaves, 170
+
+ Bean, 94
+
+ Bedivere, 84
+
+ Belgian, 144
+
+ Beltaine, 12, 79
+
+ Bells, 99, 111, 116, 118, 132, 137, 142, 154
+
+ Benevento, 131
+
+ Bergen, 130
+
+ Black, 156
+
+ Black sheep, 17, 50
+
+ Black sow, 102
+
+ "Black vespers," 113
+
+ Blindfolded seekers, 33, 70, 73, 77-78, 83, 160
+
+ Blocksberg, 130, 141
+
+ Boats, 146, 163
+
+ Bochica, 1
+
+ Bonfires, 3, 8-9, 12, 13, 17, 21, 50, 59-61, 101-102, 125;
+ to light through Purgatory, 31, 106;
+ to protect from evil, 29, 101
+
+ Boniface, 29
+
+ Border, Scottish, 62, 81, 111
+
+ Bretons, 99, 110-111
+
+ Briar, 57
+
+ Briar-Rose, 125
+
+ Bride, 36
+
+ Britain, 5-6, 27, 87, 109, 111
+
+ British Isles, 5, 107, 109, 126
+
+ Brittany, 108-109, 142, 145, 166
+
+ Brynhild, 124
+
+ Buchan, 59
+
+ Button, 156, 164
+
+
+ Cabbages, 53-54, 70-72, 77, 95, 104, 164, 168-169
+
+ Cadwallo, King, 104
+
+ Caer, 38
+
+ Caesar, 5-8, 109
+
+ Cake, 13, 33, 79, 97-98, 103, 144, 145, 156
+
+ Callcannon, 51
+
+ Canada, 167
+
+ Candlemas Day, 88
+
+ Candles, 50, 53, 55, 59, 69, 80, 95-96, 99, 112, 118, 145, 155,
+ 158, 163
+
+ Cardiganshire, 102
+
+ Carnutes, 109
+
+ Cat, 11, 49, 66, 68, 134, 152, 155, 164
+
+ Catskill Mts., 150
+
+ _Celtic twilight_, 58
+
+ Celts, classes of, 5;
+ beliefs, 6, 15, 18, 30, 33, 79, 82, 107-110, 124, 125, 142;
+ characteristics of, 115, 119
+
+ Cemeteries, 54-55, 113-114, 142
+
+ Changelings, 35-36, 86
+
+ Charms. See Omens
+
+ Chartrain, 109
+
+ Cherokees, 3
+
+ Chinese, 145
+
+ Christ, 4-5, 27, 119
+
+ Christian religion, 3, 27-31, 50, 59, 83, 101, 109, 126, 129;
+ in Britain, 27, 129;
+ in Ireland, 42;
+ in Brittany, 109;
+ in Scandinavia, 126
+
+ Christmas, 3, 97, 110, 154
+
+ Church, 3-4, 30-31, 80, 89, 113, 118, 143, 144;
+ festivals, 3
+
+ Circle, 8
+
+ Claudius, 27
+
+ Cluny, 30
+
+ Coel Coeth, 101
+
+ Coins, 51-52, 72, 156
+
+ Colonies, 149
+
+ Columb Kill. See St. Colomba
+
+ Connaught, 35
+
+ Continent, 3, 118
+
+ Corn, 138;
+ -stalks, 155
+
+ Cornwall, 85, 108
+
+ Creed, 55
+
+ Crom Croich (Cruaich), 20-21
+
+ Cross, sun-symbol, 8;
+ Christian, 29, 42, 63, 137;
+ -roads, 65, 103, 137
+
+ Cruachan, 35, 37
+
+ Cuchulain, 41-42, 84
+
+ Cuckoos, 134, 139-140
+
+ Cyniver, 105, 168
+
+
+ Dagda, 39
+
+ Dahut, 111
+
+ Dance, 3, 44, 56, 61, 67, 80, 81-82, 103, 106, 126, 133
+
+ Danann. See Tuatha De Danann
+
+ Danu, 20
+
+ Dathi, 43
+
+ Dead, 19-20, 30, 37, 98-99, 109-117, 129, 142 _et seq._;
+ return, 4, 99, 107, 114-117, 145, 146, 149;
+ disturbed by weeping, 117, 145
+
+ Death, 10, 112, 156;
+ Lord of. See Saman.
+ Samhain associated with, 20-21, 30-31;
+ prophesied, 52, 57, 60, 65, 83, 102, 106
+
+ Decoration of graves, 118, 144
+
+ Delphi, 129, 134
+
+ Derbyshire, 99
+
+ Deux-Sevres, 109
+
+ Devil, 43, 50, 55, 57, 66-68, 89, 102, 133-135, 140
+
+ Dew, 136, 139
+
+ Dietrich von Bern, 131
+
+ Dishes, 73, 83, 104, 165, 168
+
+ Dispater, 109
+
+ Dissatisfied, 39-40, 57-58, 132, 141
+
+ Djinns, 147-148
+
+ Doll, wax, 151
+
+ Dolmens, 110
+
+ Dorsetshire, 99
+
+ Dovrefeld, 130
+
+ Dragon, 145
+
+ Dreams, 140;
+ prophetic, 14, 57, 79, 165, 169
+
+ Drink, 57, 79
+
+ Druid, meaning, 6-7;
+ draught, 42;
+ festivals, 11, 26, 101;
+ lamps, 73;
+ stone, 11;
+ stones, 110;
+ wand, 7;
+ -fire, 50, 166
+
+ Druids, 9-11, 29, 42-43, 92, 103, 109-110, 122-123, 126;
+ as priests, 5-6;
+ powers of, 7, 27
+
+ "Drus," 6
+
+ Dumb-cake, 80, 168
+
+ Dwarfs, 110
+
+
+ Earth, 54, 83, 165
+
+ Edane, 47. See also Etain
+
+ Edda, 124
+
+ Egg, 165, 167;
+ white of, 77-78, 168;
+ -shells, 36
+
+ Egyptian beliefs, 1, 18
+
+ Eichstatt, 136
+
+ Elder, 123, 137
+
+ Elizabeth, Queen, 99
+
+ Elm, 63
+
+ Elves, 121, 149, 152
+
+ Emer, 42
+
+ England, 87, 89, 97, 99, 106, 108, 119, 144
+
+ English, 149
+
+ Eochaidh, 39-40
+
+ Episcopalians, 30
+
+ Eriskay, 81
+
+ Etain, 39-40
+
+ Ethal, 38
+
+ Europe, 87, 130, 135, 142, 145
+
+ Excalibur, 84
+
+ Exorcism, 9, 29, 42
+
+
+ Fagots, 96, 169
+
+ Fairies, 6, 44, 46, 49, 61-65, 81-82, 84-85, 96, 103, 107, 110,
+ 149
+
+ Fand, 41-42
+
+ Fates, 89, 123, 134
+
+ Feast, of dead, 116, 143;
+ of poor, 144
+
+ Feng-Shin, 145
+
+ Feralia, 114
+
+ Fern, 14, 59
+
+ Finistere, 110, 117
+
+ Fir Bolgs, 20
+
+ Fire, 21, 23, 45, 123-125;
+ -god, 120;
+ spirits of, 147
+
+ Fires, 11, 17, 28-29, 50, 52, 101, 109, 112. See also Bonfires
+
+ _Flamina_, 25
+
+ Flour, 52, 57, 154, 158
+
+ Flowers, 118, 144
+
+ Fomor, 20, 35
+
+ Footprints, 57, 60, 83
+
+ "Forced-fire," 17
+
+ Fort Worth, 170
+
+ Forts, fairy, 37, 44, 46
+
+ France, 108, 110, 112, 118, 131, 142
+
+ Franks, 111
+
+ "Free-night," 141, 154
+
+ Freya, 120, 127, 129, 131, 134
+
+ "Furious Host," 131
+
+ Future, questions about, 34, 69
+
+
+ Gabriel Ratchets, 90
+
+ Gaul, 5-6, 27, 109, 119
+
+ Germans, 119
+
+ Germany, 130, 131, 134, 136, 144
+
+ Ghosts, 49, 63, 69, 76-77, 88, 116, 127, 144, 146, 152, 155.
+ See also Dead
+
+ Glass, 10-11, 96, 166
+
+ Gnomes, 48
+
+ Goat, 67-68, 134
+
+ Goblin, 35-36, 61, 64, 149, 153
+
+ Gods of Ireland. See Tuatha De Danann
+
+ "Good Neighbors," 63
+
+ "Good People," 45, 49
+
+ Goths, 119
+
+ Grallon, 111
+
+ Great Britain. See Britain
+
+ Greek, 1, 5, 6, 30, 85, 120
+
+ Gregory, 29-30
+
+ Guleesh, 46
+
+ Gunnar, 124
+
+
+ Hair, 77, 96, 138, 166-167
+
+ Hallowe'en, 3-4, 35, 43, 46, 49-50, 61, 64-66, 68, 72, 79, 81,
+ 85, 89, 90, 95-96, 99, 103, 105, 106, 112, 129, 138, 140,
+ 142, 144, 149, 152, 154, 164, 165, 170;
+ pagan, 3, 21;
+ charms at, 26, 33, 53, 56;
+ born on, 54, 62
+
+ _Hallowe'en_, poem, 70, 168
+
+ _Hansel and Grethel_, 134
+
+ Hares, 135
+
+ Hartz Mts., 130
+
+ Harvest, 3-4, 15, 17, 25, 30-31, 34, 59, 69, 97, 106, 112, 137,
+ 155
+
+ Hawthorn, 123, 137
+
+ Hazel, 85
+
+ Hearts, 156
+
+ Hebrides, 79
+
+ Hel, 122, 131
+
+ Hemp, 14, 33, 53, 74
+
+ Henry VIII, 99
+
+ Henry Hudson, 150
+
+ Herbs, 46-47, 53, 66, 126, 129-130
+
+ Herne the Hunter, 90
+
+ Herodotus, 5
+
+ Hesperides, 85
+
+ Highlands, 59, 65, 77
+
+ Hodur, 121
+
+ Holda, 131-132, 136
+
+ Holiday, 61
+
+ Hollow Land, 41
+
+ Holly, 63
+
+ Hoop, 157
+
+ Horselberg, 131
+
+ Horseshoes, 138, 152
+
+ Horus, 1
+
+ Husking-bees, 3
+
+
+ Iceland, 125
+
+ Idun, 120
+
+ Immortality, 10, 85, 107, 120
+
+ Indians, 3, 145, 150
+
+ Invocation, 21, 92
+
+ Iona, 50
+
+ Iphis, 24
+
+ Ireland 3, 5, 13, 15, 17, 20, 35, 48-50, 59, 62, 72-73, 78-80,
+ 104, 107, 127, 170;
+ belief in fairies, 6, 35
+
+ Irish Sea, 20
+
+ Iron, 152
+
+ Italy, 119, 131, 142
+
+ Ivy, 57
+
+
+ Jack-o'-lantern, 49-50, 69, 121, 155
+
+ Japan, 2, 146
+
+ Jokes, 154
+
+ Jonah, 13
+
+ Juniper, 123, 137
+
+ Jupiter, 8
+
+
+ Kale. See Cabbages
+
+ Kensington Gardens, 64
+
+ Ker-Is, 111
+
+ Kettle, 89, 134, 155
+
+ Key, 55, 72, 144, 156
+
+
+ Laeg, 42
+
+ "Lambswool," 51
+
+ Lammas, 28
+
+ Lancashire, 99
+
+ Land of Heart's Desire, 36
+
+ Land of Youth, 40
+
+ "Lanterns of the dead," 112
+
+ Lanterns in Japan, 146
+
+ Latin. See Rome
+
+ Lead-melting, 55-56, 77, 168
+
+ Leek, 104-105
+
+ Legends, origin of, 2
+
+ Lemons, 170
+
+ Leprechauns, 48
+
+ Lewis, 80
+
+ Liban, 41
+
+ Lincolnshire, 89
+
+ "Little People," 48-49, 85
+
+ "Livelong," 53
+
+ Loki, 120
+
+ London, 97
+
+ Lords of Misrule, 88
+
+ Love-knots, 156
+
+ Lucifer, 120
+
+ "Luck of Edenhall," 96
+
+ Luggies. See Dishes
+
+ Lugh, 14-15
+
+ Lugnasad, 15, 28, 33
+
+
+ _Macbeth_, 123
+
+ Magic, 7, 15, 155;
+ black, 28, 156
+
+ Maine, 165
+
+ Malt, 80
+
+ Malta, 144
+
+ Man, Isle of, 20, 82
+
+ Manitous, 150
+
+ Mars, 8
+
+ Martinmas, 62
+
+ Mary, Virgin, 29, 126, 132, 138, 145
+
+ Mary Avenel, 62
+
+ Maryland, 165
+
+ Massachusetts, 164
+
+ Master of the Revels, 97
+
+ May-bride, 126
+
+ May Eve and Day, 4, 11-13, 29, 33, 45, 47, 107, 125, 135, 136,
+ _et seq._;
+ -fires, 13, 61;
+ -pole, 126;
+ -ridings, 125;
+ -shooting, 140
+
+ Meal, 83, 164
+
+ Meath, 15, 17
+
+ Medb, 36, 39
+
+ Meg, 68
+
+ "Men of Peace," 63
+
+ Mercury, 8, 15
+
+ Midir, 39-41
+
+ Middle Ages, 129
+
+ Midsummer, 3, 11, 20, 28, 33, 53, 125, 146
+
+ Milk, 45, 51, 112
+
+ Minerva, 8
+
+ Mirror, 85, 129, 146-147, 149, 161-162
+
+ _Miserere_, 142
+
+ Mistletoe, 7, 40, 120
+
+ Modred, 84
+
+ Mona, 27
+
+ _Monastery_, 62
+
+ Moon, 40, 74, 76, 77, 146, 155, 162
+
+ Moray, 59
+
+ Moytura, 20, 22, 35
+
+ Music, 36, 39-40, 43-47, 56, 64, 67, 87, 111
+
+ Myths, origin of, 2
+
+
+ Naples, 142
+
+ Needles, 117, 133, 151, 158, 166
+
+ Negroes, 153
+
+ Nera, 37, 107
+
+ Net, 83
+
+ Neverland, 64
+
+ New Brunswick, 167
+
+ New Hampshire, 165
+
+ New Year, 82, 102, 154. See also Year's end
+
+ New Year's Day, 17
+
+ Niflheim, 122
+
+ Nikko, 146
+
+ Norse, 80, 82, 119, 134
+
+ Norway, 1, 126, 130
+
+ "Nos Galan Gaeof," 102
+
+ November, Eve, 33, 35, 37, 44, 50, 59, 79, 101-102, 107, 112,
+ 137;
+ first, 4, 11, 16, 25-26, 137, 144;
+ in Rome, 30;
+ second, 30, 118, 144
+
+ Nuts, 26, 33, 50-52, 73, 90-92, 103-104, 109, 115, 144, 155,
+ 159-160, 169
+
+
+ Oak, 6-7, 27, 40, 122
+
+ Oats, 55, 77
+
+ Oatmeal cakes, 79
+
+ Obsession, 44
+
+ October 31st, 4, 10, 17, 50, 82, 85, 118
+
+ Odin, 120, 124, 129, 131
+
+ "Oidhche Shamhna," 50
+
+ Olaf, 126
+
+ Omens, 14, 22, 26, 50-52, 104, 117, 137;
+ from sacrifices, 9, 17, 33, 123, 166;
+ evil, 28
+
+ Oonah, 45
+
+ Ops, 23
+
+ Ordeal, 9, 123-124
+
+ Osiris, 1, 18
+
+ Ossian, 47-48, 150
+
+ Ostia, 25
+
+ Otherworld, 19, 39, 42, 47, 84, 103, 107, 111, 115, 121, 146, 150
+
+ Ovid, 24, 114
+
+ Owls, 134, 152, 155
+
+
+ Paddy Beg, 46-47
+
+ Paddy More, 46-47
+
+ Paganism, 30, 35, 59, 109, 141
+
+ Pageant, 170
+
+ Pantheon, 29
+
+ Paradise, 31
+
+ Partholon, 13
+
+ Parties, Hallowe'en, 155
+
+ Peace, 171
+
+ Peas, 92, 94
+
+ Pelagius, 83
+
+ Pennsylvania, 165
+
+ Perthshire, 59
+
+ Peru, 1
+
+ Peter Pan, 63-64
+
+ Ph[oe]nicians, 5
+
+ Picts, 108
+
+ Piper, fairy, 43-44, 64, 87
+
+ Pixies, 103, 110
+
+ Pomona, 4, 23-26, 50, 85, 155
+
+ Pontypridd, 101
+
+ _Preparedness for Peace_, 170
+
+ Procopius, 111
+
+ Prophets,
+ Druids as, 9, 43;
+ witches as, 89, 134, 151
+
+ Pumpkins, 155, 160
+
+ Purgatory, 31, 99, 106, 145
+
+ Puy de Dome, 131
+
+ "Puzzling-jug," 103-104
+
+
+ Races, 15, 26
+
+ Rapunzel, 125
+
+ Red Mike, 54, 62
+
+ Rick, 55
+
+ Ring, 51-52, 55, 72, 96, 156, 165, 168
+
+ Rip Van Winkle, 150
+
+ Rome, 8, 23-30, 114, 119-120;
+ relations to Druids, 27;
+ All Saints' in, 32
+
+ Roses, 105
+
+ Rowan. See Ash-tree
+
+
+ Sacrifices, 20, 109, 137;
+ to Baal, 8-9, 11-13, 17, 101;
+ omens from, 33;
+ to Tyr, 123
+
+ St. Augustine, 83
+
+ St. Bridget, 45
+
+ St. Colomba, 50
+
+ St. Gertrude, 126
+
+ St. John's Day and Eve, 3, 28, 109, 110, 137, 141
+
+ St. Kilda, 79
+
+ St. Michael, 85
+
+ St. Ninian, 83
+
+ St. Odilo, 30
+
+ St. Patrick, 5, 43, 83
+
+ Saga, 124
+
+ Salerno, 142
+
+ Salt, 57, 67, 79, 82, 83, 134, 169
+
+ Saman, 10, 31, 50, 80
+
+ Samhain (Saveen), 16, 18, 20-22, 26, 31, 35-36, 38, 40-41, 43,
+ 48, 59, 65, 82
+
+ Samhnagan, 60
+
+ Samhanach, 64
+
+ Sark. See Shirt
+
+ Satan, 120, 133
+
+ Sauin. See Samhain
+
+ Scandinavia, 119, 126, 134
+
+ Scotland, 59, 78, 79, 81, 82, 99, 104, 127, 156;
+ belief in fairies in, 6, 62-64
+
+ Scots, 108
+
+ Seasons, 1
+
+ Seaweed, 80
+
+ Secrecy, 45, 77-78, 124, 155;
+ in Druid rites, 9-10, 124
+
+ Seed-cake, 97
+
+ Seeds, 14, 92, 121
+
+ Serpent's-egg. See Adder-stone
+
+ Seville, 131
+
+ Shee, 39
+
+ Shirt-sleeve, wetting the, 56, 78-79, 126-129, 165
+
+ Shoe, 77, 170
+
+ Shony, 80
+
+ Shropshire, 98
+
+ "Sid," 37, 49. See also Forts
+
+ Sigurd, 124
+
+ Sitou, 18
+
+ Sleep, 39, 47, 87, 124-125
+
+ Sloe, 52, 85
+
+ Snakes. See Adder-stone
+
+ Snap-apple. See Apples
+
+ Sol, 1
+
+ Soul-cakes. See Cake
+
+ South, 165
+
+ South Uist, 81
+
+ Sowens, 79
+
+ Spain, 131, 144
+
+ Spectre Huntsman, 90
+
+ Spirits, 6, 20, 103;
+ abroad, 14, 22, 31, 35, 44, 48;
+ evil, 4, 18, 20, 56, 63, 87, 99, 129
+
+ Staffordshire, 98
+
+ Stones, 60, 101-102, 106, 109
+
+ Stories, 81, 96, 149, 169
+
+ Straw, 77, 99
+
+ Strunt, 79
+
+ "Summer's end," 3-4, 11-12, 16, 25, 44
+
+ Sun-god, 1-3, 8, 15, 44, 84-85, 87, 120-121, 124, 126, 136;
+ -worship, 21;
+ -wise, 3, 17, 60, 67
+
+ Superstitions, 33, 62, 83, 135, 153-154
+
+ Swans, 38-39, 41
+
+ Swastika, 8
+
+ Sweden, 126, 133
+
+ Symbols, 7-8, 28
+
+
+ Tam o' Shanter, 68-69, 89
+
+ Tannhaeuser, 131-133
+
+ Tara, 17, 21, 43, 48, 59
+
+ _Tempest_, 87
+
+ Teuton, 108, 124, 142
+
+ Teutonic, 4, 125
+
+ Thanksgiving, 3-4;
+ for harvest, 59
+
+ Thimble, 51, 72, 83, 156
+
+ Thor, 134
+
+ Thorn, 45
+
+ Thread, 138, 167
+
+ Thuringia, 131
+
+ Tiberius, 27
+
+ Tigernmas, 20-21
+
+ "Tin Islands," 5
+
+ Tlactga, 17
+
+ Toads, 152
+
+ Toasts, 126
+
+ Todmorden, 90
+
+ Torches, 14, 60-61, 68, 99
+
+ Tree-worship, 7-8, 92, 123
+
+ Trefoil, 8, 29
+
+ Trinity, 29
+
+ Tripod, 65, 134, 155
+
+ Trolls, 121, 130, 150
+
+ Tuatha De Danann, 20, 29, 38-39, 43, 48-50, 107-108
+
+ Tub, 53, 93, 96, 160;
+ apples in. See Apples
+
+ Tyr, 123
+
+
+ United States, 153
+
+
+ Valhalla, 121-122
+
+ Vali, 121
+
+ Valkyries, 122, 136
+
+ Vandals, 119
+
+ Venus, 131-132
+
+ Vertumnus, 24-25
+
+ Vortumnalia, 25
+
+ Vulcan, 120
+
+ Vurdh, 123
+
+
+ Wales, 27, 101, 105, 106, 108, 144, 168;
+ belief in fairies in, 6
+
+ Walnut-tree, 92
+
+ Walpurga, 136
+
+ Ward, Hill of. See Tara
+
+ Water, 57, 68, 97, 165
+
+ Wedding of sun and earth, 126, 136
+
+ "Weird Sisters," 123
+
+ Wendy, 64
+
+ Wheel,
+ sun-symbol, 8, 13, 17;
+ of fortune, 163
+
+ White Lady, 62
+
+ Wild Huntsman, 90, 131
+
+ Will-o'-the-wisps, 121
+
+ Windsor Forest, 90
+
+ Winnowing, 75-76
+
+ Winter, first day of, 18, 44, 87, 102, 112
+
+ Witches, 4, 60-61, 65-69, 89, 99, 101, 129-131, 133-135, 146, 155
+
+ Witchcraft, 4, 81, 89, 134
+
+ Wood, 52, 57, 97
+
+ Wotan. See Odin
+
+
+ Yarn, 55, 75, 104, 140, 165
+
+ Year's end, 10, 17-18, 84
+
+ Yellow, 156
+
+ Yggdrasil, 122
+
+ Yorkshire, 97
+
+ Yule, 3, 126
+
+
+ Zschokke, 140
+
+
+
+
+ TRANSCRIBER'S NOTES
+
+ Represented the "oe" ligature as [oe].
+
+ Adjusted placement of footnotes.
+
+ Page 88: Retained alternate spelling of "Candelmas" in quoted
+ material versus standard spelling in index.
+
+ Page 182: Standardized punctuation.
+
+ Pages 191 & 194: Standardized index cross-reference words.
+
+ Page 204: Standardized spelling of "sick-bed."
+
+ Page 207: Standardized spelling of _Voeluspa_.
+
+
+
+
+
+End of Project Gutenberg's The Book of Hallowe'en, by Ruth Edna Kelley
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