"A gude New Year I wish thee, Maggy,
Hae, there's a rip to thy auld baggie."
The following was the practice in my father's house in Partick, between fifty and sixty years ago, on New Year's day:—On Hogmanay evening, children were all washed before going to bed. An oat bannock was baked for each child: it was nipped round the edge, had a hole in the centre, and was flavoured with carvey (carroway) seed. Great care was taken that none of these bannocks should break in the firing, as such an occurrence was regarded as a very unlucky omen for the child whose bannock was thus damaged. It denoted illness or death during the year. Parents sat up till about half-past eleven, when the fire was covered, and every particle of ash swept up and carried out of the house. All retired to bed before twelve o'clock, as it was unlucky not to be in bed as the New Year came in. A watchful eye was kept on the fire lest it should go out, for such an event was regarded as very unlucky, and they would neither give nor receive a light from any one on New Year's day. Neither fire, ashes, nor anything belonging to the house was taken out of it on that day. In the morning we children got our bannocks to breakfast. They were small, and it was unlucky to leave any portion of them, although this was frequently done. The first-foot was an important episode. To visit empty-handed on this day was tantamount to wishing a curse on the family. A plane-soled person was an unlucky first-foot; a pious sanctimonious person was not good, and a hearty ranting merry fellow was considered the best sort of first-foot. It was necessary for luck that what was poured out of the first-foot's gift, be it whiskey or other drink, should be drunk to the dregs by each recipient, and it was requisite that he should do the same by their's. It was against rule for any portion to be left, but if there did happen to be an unconsumed remnant, it was cast out. With any subsequent visitor these particulars were not observed. I remember that one year our first-foot was a man who had fallen and broken his bottle, and cut and bleeding was assisted into our house. My mother made up her mind that this was a most unfortunate first-foot, and that something serious would occur in the family during that year. I believe had the whole family been cut off, she would not have been surprised. However, it was a prosperous year, and a bleeding first-foot was not afterwards considered bad. If anything extraordinary did occur throughout the year, it was remembered and referred to afterwards. One New Year's day something was stolen out of our house; that year father and mother were confined to bed for weeks; the cause and effect were quite clear. During the day neighbours visited each other with bottle and bun, every one overflowing with good wishes. In the evening the family, old and young, were gathered together, those who during the year were out at service, the married with their families, and at this meal the best the family could afford was produced. It was a happy time, long looked forward to, and long remembered by all.
[BELTANE.]
Beltane or Beilteine means Baals fire, Baal (Lord) was the name under which the Phoenicians recognized their primary male god, the Sun: fire was his earthly symbol and the medium through which sacrifices to him were offered. Hence sun and fire-worship were identical. I am of opinion that originally the Beltane festival was held at the Spring equinox but that its original connection with the equinox, in process of time was forgotten, and it became a festival inaugurative of summer. There is some difference of opinion as to the particular day on which the Beltane festival was held in this country. Dr. Jamieson, Dr. R. Chambers, and others who have studied this subject say that the 1st May (old style) was Beltane day. Professor Veitch; in his History and Poetry of the Scottish Border, (p. 118,) says, speaking of the Druids:—"They worshipped the sun god, the representative of the bright side of nature—Baal, the fire-giver—and to him on the hill tops they lit the fire on the end of May, the Beltane." And again, in his remarks on Peblis to the Play, (p. 315,) he says:—"The play was not the name for a stage play, but indicated the sports and festivals which took place at Peebles annually at Beltane, the second of May, not the first of May, as is usually supposed. These had in all probability come in place of the ancient British practice of lighting fires on the hill tops in honour of Baal, the sun god, hence the name Baaltein, Beltane, i.e. Baal's fire. The Christian Church had so far modified the ceremonial as to substitute for the original idolatrous practice that of a day of rustic amusements. A fair or market at the same period which lasted for eight days had also been instituted by Royal charter. But even the practice of lighting fires on the hill tops was late in dying out, with the usual tenacity of custom it survived for long all memory of its original meaning."
The Professor writes very positively as to Beltane day being the second day of May, not the first day as is supposed. The Royal Charter granted to the Burgh of Peebles for holding a fair or market on Beltane day, is given in the Burgh Records of Peebles, p. 85:—"As also of holding, using, enjoying, and exercising within the foresaid Burgh weekly market days according to the use and custom of the said Burgh, together with three fairs, thrice in the year, the first thereof beginning yearly upon the third day of May, called Beltane day, the same to be held and continued for the space of forty-eight hours thereafter." The date of the Charter is 1621, but it is evident that the third of May had been previously kept as Beltane day. The Professor is also mistaken in stating that the Beltane fair of Peebles was to be kept for eight days. The third fair, held in August, continued eight days, but the fairs in May and June were kept for two days according to the Charter. That there were two days known as Beltane at the beginning of last century is evident from a book of Scotch proverbs published in 1721 by James Kelly, A.M., in which occurs the following,—
"You have skill of man and beast,
Ye was born between the Beltans."
In all probability the discrepancy as to the day originated through the Church substituting a Christian festival for a heathen one; and although the date was changed, yet through force of custom the name of the old festival was retained, and in localities where the power of the Church was comparatively weak, the older, the original day for the festival would probably be kept as well as the newly appointed Church festival. This view of the matter is rendered probable from the fact that the Church did institute a great festival, to be held on the third of May, to commemorate the finding of the cross of Christ. The legend is as follows:—When the Empress Helena was at Jerusalem about the end of the third century, she discovered the cross on which Christ was crucified, and had it conveyed to the great church built by Constantine her son. This cross was exhibited yearly to the people, and many miracles were wrought by it. A festival, as I have said, was instituted in commemoration of the discovery, and this was held on the third of May, and was called Rood or rude day. Churches were built and dedicated to the Holy Rood, among which was that which is now Holyrood Palace. Where the Church was powerful, as in Edinburgh and Peebles, Rood day would be the important festival, and Beltane would gradually become incorporated with it, the names Beltane day and Rood day becoming synonymous. Thus we may account for Edinburgh and Peebles keeping Beltane on the third day of May, while in Perth and other northern counties where the Church influence was weaker, the festival would be kept according to the older custom on the first of May.
In Druidical times the people allowed their fires to go out on Beltane eve, and on Beltane day the priests met on a hill dedicated to the Sun, and obtained fire from heaven. When the fire was obtained, sacrifices were offered, and the people danced round the fire with shoutings till the sacrifices were consumed; after which they received portions of the sacred fire with which to rekindle their hearths for another twelve months. Besides mountains, there were evidently other localities where sacrifices and the ritual of Sun-worship were observed, and which received appropriate names in accordance with their character as sacred places. Some of these names still survive, as for instance:—
Ard-an-teine—The light of the fire.