In various parts of the Highlands of Scotland the need-fire was still kindled during the first half of the nineteenth century, as we learn from the following account:—
“Tein-eigin, neid-fire, need-fire, forced fire, fire produced by the friction of wood or iron against wood.
“The fire of purification was kindled from the neid-fire, while the domestic fire on the hearth was re-kindled from the purification fire on the knoll. Among other names, the purification fire was called Teine Bheuil, fire of Beul, and Teine mor Bheuil, great fire of Beul. The fire of Beul was divided into two fires between which people and cattle rushed australly for purposes of purification. The ordeal was trying, as may be inferred from phrases still current. Is teodha so na teine teodha Bheuil, ‘Hotter is this than the hot fire of Beul.’ Replying to his grandchild, an old man in Lewis said ... ‘Mary! sonnie, it were worse for me to do that for thee than to go between the two great fires of Beul.’
“The neid-fire was resorted to in imminent or actual calamity upon the first day of the quarter, and to ensure success in great or important events.
The need-fire in Arran.
“The writer conversed with several persons who saw the neid-fire made, and who joined in the ceremony. As mentioned elsewhere, a woman in Arran said that her father, and the other men of the townland, made the neid-fire on the knoll on La buidhe Bealltain—Yellow Day of Beltane. They fed the fire from cuaile mor conaidh caoin—great bundles of sacred faggots brought to the knoll on Beltane Eve. When the sacred fire became kindled, the people rushed home and brought their herds and drove them through and round the fire of purification, to sain them from the bana bhuitseach mhor Nic Creafain Mac Creafain—the great arch witch Mac Crauford, now Crawford. That was in the second decade of this century.
The need-fire in North Uist.
“John Macphail, Middlequarter, North Uist, said that [pg 294] the last occasion on which the neid-fire was made in North Uist was bliadhna an t-sneachda bhuidhe—the year of the yellow snow—1829 (?). The snow lay so deep and remained so long on the ground, that it became yellow. Some suggest that the snow was originally yellow, as snow is occasionally red. This extraordinary continuance of snow caused much want and suffering throughout the Isles. The people of North Uist extinguished their own fires and generated a purification fire at Sail Dharaich, Sollas. The fire was produced from an oak log by rapidly boring with an auger. This was accomplished by the exertions of naoi naoinear ciad ginealach mac—the nine nines of first-begotten sons. From the neid-fire produced on the knoll the people of the parish obtained fire for their dwellings. Many cults and ceremonies were observed on the occasion, cults and ceremonies in which Pagan and Christian beliefs intermingled. Sail Dharaich, Oak Log, obtained its name from the log of oak for the neid-fire being there. A fragment of this log riddled with auger holes marks a grave in Cladh Sgealoir, the burying-ground of Sgealoir, in the neighbourhood.
The need-fire in Reay, Sutherland.
“Mr. Alexander Mackay, Edinburgh, a native of Reay, Sutherland, says:—‘My father was the skipper of a fishing crew. Before beginning operations for the season, the crew of the boat met at night in our house to settle accounts for the past, and to plan operations for the new season. My mother and the rest of us were sent to bed. I lay in the kitchen, and was listening and watching, though they thought I was asleep. After the men had settled their past affairs and future plans, they put out the fire on the hearth, not a spark being allowed to live. They then rubbed two pieces of wood one against another so rapidly as to produce fire, the men joining in one after the other, and working with the utmost energy and never allowing the friction to relax. From this friction-fire they rekindled the fire on the hearth, from which all the men present carried away a kindling to their own homes. Whether their success was due to their skill, their industry, their perseverance, or to the neid-fire, I do not know, but I know that they were much the most successful crew in the place. They met on Saturday, and went to church on Sunday like the good men [pg 295] and the good Christians they were—a little of their Pagan faith mingling with their Christian belief. I have reason to believe that other crews in the place as well as my father's crew practised the neid-fire.’