Need-fire.
“This festival is called in Gaelic Beal-tene—i.e., the fire of Bel.... Like the other public worship of the Druids, the Beltane feast seems to have been performed on hills or eminences. They thought it degrading to him whose temple is the universe, to suppose that he would dwell in any house made with hands. Their sacrifices were therefore offered in the open air, frequently upon the tops of hills, where they were presented with the grandest views of nature, and were nearest the seat of warmth and order. And, according to tradition, such was the manner of celebrating this festival in the Highlands within the last hundred years. But since the decline of superstition, it has been celebrated by the people of each hamlet on some hill or rising ground around which their cattle were pasturing. Thither the young folks repaired in the morning, and cut a trench, on the summit of which a seat of turf was formed for the company. And in the middle a pile of wood or other fuel was placed, which of old they kindled with tein-eigin—i.e., forced-fire or need-fire. Although, for many years past, they have been contented with common fire, yet we shall now describe the process, because it will hereafter appear that recourse is still had to the tein-eigin upon extraordinary emergencies.
Need-fire kindled by the friction of oak wood.
“The night before, all the fires in the country were carefully extinguished, and next morning the materials for exciting this sacred fire were prepared. The most primitive method seems to be that which was used in the islands of [pg 148] Skye, Mull, and Tiree. A well-seasoned plank of oak was procured, in the midst of which a hole was bored. A wimble of the same timber was then applied, the end of which they fitted to the hole. But in some parts of the mainland the machinery was different. They used a frame of green wood, of a square form, in the centre of which was an axle-tree. In some places three times three persons, in others three times nine, were required for turning round by turns the axle-tree or wimble. If any of them had been guilty of murder, adultery, theft, or other atrocious crime, it was imagined either that the fire would not kindle, or that it would be devoid of its usual virtue. So soon as any sparks were emitted by means of the violent friction, they applied a species of agaric which grows on old birch-trees, and is very combustible. This fire had the appearance of being immediately derived from heaven, and manifold were the virtues ascribed to it. They esteemed it a preservative against witchcraft, and a sovereign remedy against malignant diseases, both in the human species and in cattle; and by it the strongest poisons were supposed to have their nature changed.
The Beltane cake and the Beltane carline (cailleach).
“After kindling the bonfire with the tein-eigin the company prepared their victuals. And as soon as they had finished their meal, they amused themselves a while in singing and dancing round the fire. Towards the close of the entertainment, the person who officiated as master of the feast produced a large cake baked with eggs and scalloped round the edge, called am bonnach beal-tine—i.e., the Beltane cake. It was divided into a number of pieces, and distributed in great form to the company. There was one particular piece which whoever got was called cailleach beal-tine—i.e., the Beltane carline, a term of great reproach. Upon his being known, part of the company laid hold of him and made a show of putting him into the fire; but the majority interposing, he was rescued. And in some places they laid him flat on the ground, making as if they would quarter him. Afterwards, he was pelted with egg-shells, and retained the odious appellation during the whole year. And while the feast was fresh in people's memory, they affected to speak of the cailleach beal-tine as dead.
Local differences in the Beltane cakes.
“This festival was longest observed in the interior Highlands, for towards the west coast the traces of it are faintest. In Glenorchy and Lorne, a large cake is made on that day, which they consume in the house; and in Mull it has a large hole in the middle, through which each of the cows in the fold is milked. In Tiree it is of a triangular form. The more elderly people remember when this festival was celebrated without-doors with some solemnity in both these islands. There are at present no vestiges of it in Skye or the Long Island, the inhabitants of which have substituted the connach Micheil or St. Michael's cake. It is made at Michaelmas with milk and oatmeal, and some eggs are sprinkled on its surface. Part of it is sent to the neighbours.
Evidence of two fires at Beltane.
“It is probable that at the original Beltane festival there were two fires kindled near one another. When any person is in a critical dilemma, pressed on each side by unsurmountable difficulties, the Highlanders have a proverb, The e' eada anda theine bealtuin—i.e., he is between the two Beltane fires. There are in several parts small round hills, which, it is like, owe their present names to such solemn uses. One of the highest and most central in Icolmkil is called Cnoch-nan-ainneal—i.e., the hill of the fires. There is another of the same name near the kirk of Balquhidder; and at Killin there is a round green eminence which seems to have been raised by art. It is called Tom-nan-ainneal—i.e., the eminence of the fires. Around it there are the remains of a circular wall about two feet high. On the top a stone stands upon end. According to the tradition of the inhabitants, it was a place of Druidical worship; and it was afterwards pitched on as the most venerable spot for holding courts of justice for the country of Breadalbane. The earth of this eminence is still thought to be possessed of some healing virtue, for when cattle are observed to be diseased some of it is sent for, which is rubbed on the part affected.”[370]