SCOTLAND.
Hogmanay is the universal popular name in Scotland for the last day of the year. It is a day of high festival among young and old—but particularly the young, who do not regard any of the rest of the Daft Days with half so much interest. It is still customary, in retired and primitive towns, for the children of the poorer class of people to get themselves on that morning swaddled in a great sheet, doubled up in front, so as to form a vast pocket, and then to go along the streets in little bands, calling at the doors of the wealthier classes for an expected dole of oaten bread. Each child gets one quadrant section of oat-cake (sometimes, in the case of particular cases, improved by an addition of cheese), and this is called their hogmanay. In expectation of the large demands thus made upon them, the housewives busy themselves for several days beforehand in preparing a suitable quantity of cakes. The children, on coming to the door, cry “Hogmanay!” which is in itself a sufficient announcement of their demands; but there are other exclamations, which either are or might be used for the same purpose. One of these is:
“Hogmanay,
Trollolay,
Give us of your white bread, and none of your grey!”
What is precisely meant by the word hogmanay, or by the still more inexplicable trollolay, has been a subject fertile in dispute to Scottish antiquaries, as the reader will find by an inspection of the Archæologia Scotica. A suggestion of the late Professor Robison of Edinburgh seems the best, that the word hogmanay was derived from Au qui menez, (“To the misletoe go”), which mummers formerly cried in France at Christmas. Another suggested explanation is, Au queux menez—that is, bring to the beggars. At the same time, it was customary for these persons to rush unceremoniously into houses, playing antic tricks, and bullying the inmates, for the money and choice victuals, crying: Tire-lire (referring to a small money-box they carried), maint du blanc, et point du bas.” These various cries, it must be owned, are as like as possible to “Hogmanay, trollolay, give us of your white bread, and none of your grey.”—Chambers’ Pop. Rhymes of Scotland, 1870, pp. 164-165; see Hales’s Analysis of Chronoloqy, 1830, vol. i. pp. 50, 51, also N. & Q. 5th S. vol. ii. pp. 329, 517.
In Scotland also, upon the last of the old year, the children go about from door to door, asking for bread and cheese, which they call “Nog-money,” in these words:
“Get up, gude wife, and binno sweir (i.e., be not lazy),
And deal your cakes and cheese while you are here;
For the time will come when ye’ll be dead,
And neither need your cheese nor bread.”
Brand’s Pop. Antiq. 1849, vol. i. p. 14.
Lanarkshire.
At the town of Biggar (in the upper ward of Lanarkshire) it has been customary from time immemorial among the inhabitants to celebrate what is called “burning out the old year.” For this purpose, during the day of the 31st of December, a large quantity of fuel is collected, consisting of branches of trees, brushwood, and coals, and placed in a heap at the “cross;” and about nine o’clock at night the lighting of the fire is commenced, surrounded by a crowd of lookers-on, who each think it a duty to cast into the flaming mass some additional portion of material, the whole being sufficient to maintain the fire till next or New Year’s Day morning is far advanced. Fires are also kindled on the adjacent hills to add to the importance of the occasion.
It is considered unlucky to give out a light to any one on the morning of the new year, and therefore if the house-fire has been allowed to become extinguished, recourse must be had to the embers of the pile. This then accounts for the maintenance of the fire up to a certain time on New Year’s Day.
Some consider these fires to be the relics of Pagan or of Druidical rites of the dark ages; perhaps of a period as remote as that of the Beltaine fires, the change of circumstances having now altered these fires, both as to the particular season of year of their celebration, and of their various religious forms.—N. & Q. 2nd S. vol. ix. p. 322.
Morayshire.
In the village of Burghead, situated on the southern shore of the Moray Frith, about nine miles from Elgin, the county town of Morayshire, the following curious custom is observed:
On the evening of the last day of December (Old Style), the youths of the village assemble about dusk, and make the necessary preparations for the celebration of the “Clavie.” Proceeding to some shop they demand a strong empty barrel, which is usually given at once, but if refused taken by force. Another for breaking up, and a quantity of tar are likewise procured at the same time. Thus furnished they repair to a particular spot close to the sea-shore, and commence operations. A hole about four inches in diameter is first made in the bottom of the stronger barrel, into which the end of a stone pole, five feet in length, is firmly fixed: to strengthen their hold a number of supports are nailed round the outside of the former, and also closely round the latter. The tar is then put into the barrel, and set on fire, and the remaining one being broken up, stave after stave is thrown in until it is quite full. The “Clavie,” already burning fiercely, is now shouldered by some strong man, and borne away at a rapid pace. As soon as the bearer gives signs of exhaustion, another willingly takes his place; and should any of those who are honoured to carry the blazing load meet with an accident, as sometimes happens, the misfortune incites no pity even among his near relatives. In making the circuit of the village they are said to confine themselves to its old boundaries. Formerly, the procession visited all the fishing-boats, but this has been discontinued for some time. Having gone over the appointed ground, the “Clavie” is finally carried to a small artificial eminence near the point of the promontory, and interesting as being a portion of the ancient fortifications, spared probably on account of its being used for this purpose, where a circular heap of stones used to be hastily piled up, in the hollow centre of which the “Clavie” was placed still burning. On this eminence, which is termed the “durie,” the present proprietor has lately erected a small round column, with a cavity in the centre for admitting the fire end of the pole, and into this it is now placed. After being allowed to burn on the “durie” for a few minutes, the “Clavie” is most unceremoniously hurled from its place, and the smoking embers scattered among the assembled crowd, by whom, in less enlightened times, they were eagerly caught at and fragments of them carried home and carefully preserved as charms against witchcraft. At one time superstition invested the whole proceedings with all the solemnity of a religious rite, the whole population joining in it as an act necessary to the welfare and prosperity of the little community during the year about to commence.
The “Clavie” has now, however, degenerated into a mere frolic, kept up by the youngsters more for their own amusement than for any benefit which the due performance of the ceremony is believed to secure.—N. & Q. 2nd S. vol. ix. p. 38; see also N. & Q. 2nd S. vol. ix. pp. 106, 169, 269; and Book of Days, vol. ii. pp. 789-791.
Orkney.
It was formerly the custom in Orkney for large bands of the common class of people to assemble on New Year’s Eve, and pay a round of visits, singing a song which commenced as follows:
“This night it is guid New’r E’en’s night,
We’re a’ here Queen Mary’s men;
And we’re come here to crave our right,
And that’s before our Lady.”
Brand’s Pop. Antiq. 1849, vol. i. p. 9; see Chambers’ Pop. Rhymes of Scotland, 1870, pp. 167, 168, 324.