|
Spirit of Samhain
Image
courtesy of Enchanted Art©
|
|
All Hallow's Eve
by Mike Nichols
|
Halloween. Sly does it. Tiptoe catspaw. Slide and
creep. But why? What for? How? Who? When! Where did it all begin?
'You don't know, do you?' asks Carapace Clavicle Moundshroud climbing
out under the pile of leaves under the Halloween Tree. 'You don't
REALLY know!'
--Ray Bradbury from 'The Halloween Tree'
|
Samhain. All Hallows. All Hallow’s Eve. Hallow E’en.
Halloween. The most magical night of the year. Exactly opposite Beltane on the
wheel of the year, Halloween is Beltane’s dark twin. A night of glowing
jack-o’-lanterns, bobbing for apples, tricks or treats, and dressing in
costume. A night of ghost stories and séances, tarot card readings and scrying
with mirrors. A night of power, when the veil that separates our world from the
Otherworld is at its thinnest. A “spirit night”, as they say in Wales.
All Hallow’s Eve is the eve of All Hallow’s Day (November
1). And for once, even popular tradition remembers that the eve is more
important than the day itself, the traditional celebration focusing on October
31, beginning at sundown. And this seems only fitting for the great Celtic New
Year’s festival. Not that the holiday was Celtic only. In fact, it is startling
how many ancient and unconnected cultures (the Egyptians and pre-Spanish
Mexicans, for example) celebrated this as a festival of the dead. But the
majority of our modern traditions can be traced to the British
Isles.
The Celts called it Samhain, which means “summer’s end”,
according to their ancient twofold division of the year, when summer ran from
Beltane to Samhain and winter ran from Samhain to Beltane. (Some modern covens
echo this structure by letting the high priest “rule” the coven beginning on
Samhain, with rulership returned to the high priestess at Beltane.) According
to the later fourfold division of the year, Samhain is seen as “autumn’s end”
and the beginning of winter. Samhain is pronounced (depending on where you’re
from) as “sow-in” (in Ireland),
or “sow-een” (in Wales), or
“sav-en” (in Scotland), or
(inevitably) “sam-hane” (in the U.S.,
where we don’t speak Gaelic).
Not only is Samhain the end of autumn; it is also, more
importantly, the end of the old year and the beginning of the new. Celtic New
Year’s Eve, when the new year begins with the onset of the dark phase of the
year, just as the new day begins at sundown. There are many representations of
Celtic Gods with two faces, and it surely must have been one of them who held
sway over Samhain. Like his Roman counterpart Janus, he would straddle the
threshold, one face turned toward the past, in commemoration of those who died
during the last year, and one face gazing hopefully toward the future, mystic
eyes attempting to pierce the veil and divine what the coming year holds. These
two themes, celebrating the dead and divining the future, are inexorably
intertwined in Samhain, as they are likely to be in any New Year’s celebration.
As a feast of the dead, this was the one night when the dead
could, if they wished, return to the land of the living, to celebrate with
their family, tribe, or clan. And so the great burial mounds of Ireland (sidhe
mounds) were opened up, with lighted torches lining the walls, so the dead
could find their way. Extra places were set at the table and food set out for
any who had died that year. And there are many stories that tell of Irish
heroes making raids on the Underworld while the gates of faery stood open,
though all must return to their appointed places by cockcrow.
As a feast of divination, this was the night par excellence
for peering into the future. The reason for this has to do with the Celtic view
of time. In a culture that uses a linear concept of time, like our modern one,
New Year’s Eve is simply a milestone on a very long road that stretches in a
straight line from birth to death. Thus, the New Year’s festival is a part of
time. The ancient Celtic view of time, however, is cyclical. And in this
framework, New Year’s Eve represents a point outside of time, when the natural
order of the universe dissolves back into primordial chaos, preparatory to
reestablishing itself in a new order. Thus, Samhain is a night that exists
outside of time and, hence, it may be used to view any other point in time. At no
other holiday is a tarot card reading, crystal reading, or tealeaf reading so
likely to succeed.
The Christian religion, with its emphasis on the
“historical” Christ and his act of Redemption 2000 years ago, is forced into a
linear view of time, where seeing the future is an illogical proposition. In
fact, from the Christian perspective, any attempt to do so is seen as
inherently evil. This did not keep the medieval church from co-opting Samhain’s
other motif, commemoration of the dead. To the church, however, it could never
be a feast for all the dead, but only the blessed dead, all those hallowed
(made holy) by obedience to God—thus, All Hallow’s, or Hallowmas, later All
Saints and All Souls.
There are so many types of divination that are traditional to
Hallowstide, it is possible to mention only a few. Girls were told to place
hazelnuts along the front of the firegrate, each one to symbolize one of her
suitors. She could then divine her future husband by chanting, “If you love me,
pop and fly; if you hate me, burn and die.” Several methods used the apple,
that most popular of Halloween fruits. You should slice an apple through the
equator (to reveal the five-pointed star within) and then eat it by candlelight
before a mirror. Your future spouse will then appear over your shoulder. Or,
peel an apple, making sure the peeling comes off in one long strand, reciting,
“I pare this apple round and round again; / My sweetheart’s name to flourish on
the plain: / I fling the unbroken paring o’er my head, / My sweetheart’s letter
on the ground to read.” Or, you might set a snail to crawl through the ashes of
your hearth. The considerate little creature will then spell out the initial
letter as it moves.
Perhaps the most famous icon of the holiday is the jack-o’-
lantern. Various authorities attribute it to either Scottish or Irish origin.
However, it seems clear that it was used as a lantern by people who traveled
the road this night, the scary face to frighten away spirits or faeries who
might otherwise lead one astray. Set on porches and in windows, they cast the
same spell of protection over the household. (The American pumpkin seems to
have forever superseded the European gourd as the jack-o’- lantern of choice.)
Bobbing for apples may well represent the remnants of a Pagan “baptism” rite
called a seining, according to some writers. The water-filled tub is a
latter-day Cauldron of Regeneration, into which the novice’s head is immersed.
The fact that the participant in this folk game was usually blindfolded with
hands tied behind the back also puts one in mind of a traditional Craft
initiation ceremony.
The custom of dressing in costume and “trick-or-treating” is
of Celtic origin, with survivals particularly strong in Scotland.
However, there are some important differences from the modern version. In the
first place, the custom was not relegated to children, but was actively
indulged in by adults as well. Also, the “treat” that was required was often
one of spirits (the liquid variety). This has recently been revived by college
students who go ‘trick-or-drinking’. And in ancient times, the roving bands
would sing seasonal carols from house-to-house, making the tradition very
similar to Yuletide wassailing. In fact, the custom known as caroling, now
connected exclusively with Midwinter, was once practiced at all the major
holidays. Finally, in Scotland
at least, the tradition of dressing in costume consisted almost exclusively of
cross-dressing (i.e., men dressing as women, and women as men). It seems as
though ancient societies provided an opportunity for people to “try on” the
role of the opposite gender for one night of the year. (Although in Scotland, this
is admittedly less dramatic—but more confusing—since men were in the habit of
wearing skirtlike kilts anyway. Oh well...)
To Witches, Halloween is one of the four High Holidays, or
Greater Sabbats, or cross-quarter days. Because it is the most important
holiday of the year, it is sometimes called “The Great Sabbat”. It is an ironic
fact that the newer, self-created covens tend to use the older name of the
holiday, Samhain, which they have discovered through modern research. While the
older hereditary and traditional covens often use the newer name, Halloween,
which has been handed down through oral tradition within their coven. (This
often holds true for the names of the other holidays, as well. One may often
get an indication of a coven’s antiquity by noting what names it uses for the
holidays.)
With such an important holiday, Witches often hold two
distinct celebrations. First, a large Halloween party for non- Craft friends,
often held on the previous weekend. And second, a coven ritual held on
Halloween night itself, late enough so as not to be interrupted by
trick-or-treaters. If the rituals are performed properly, there is often the
feeling of invisible friends taking part in the rites. Another date that may be
utilized in planning celebrations is the actual cross-quarter day, or Old
Halloween, or Halloween O.S. (Old Style). This occurs when the sun has reached
fifteen degrees Scorpio, an astrological “power point” symbolized by the Eagle.
The celebration would begin at sunset. Interestingly, this date (Old Halloween)
was also appropriated by the church as the holiday of Martinmas.
Of all the Witchcraft holidays, Halloween is the only one
that still boasts anything near to popular celebration. Even though it is
typically relegated to children (and the young-atheart) and observed as an
evening affair only, many of its traditions are firmly rooted in Paganism.
Incidentally, some schools have recently attempted to abolish Halloween parties
on the grounds that it violates the separation of state and religion. Speaking
as a Pagan, I would be saddened by the success of this move, but as a supporter
of the concept of religion-free public education, I fear I must concede the
point. Nonetheless, it seems only right that there should be one night of the
year when our minds are turned toward thoughts of the supernatural. A night
when both Pagans and non-Pagans may ponder the mysteries of the Otherworld and
its inhabitants. And if you are one of them, may all your jack-o’-lanterns burn
bright on this All Hallow’s Eve.
Document Copyright © 1986, 1995, 2005 by Mike
Nichols.
This document can be re-published only as long as no information is
lost or changed, credit is given to the author, and it is provided or
used without cost to others. Other uses of this document must be
approved in writing by Mike
Nichols. Revised: Tuesday, May 3, 2005 c.e. Please
click here to go to Mike Nichols home page.
|
