IN SCOTLAND AND THE HEBRIDES
As in Ireland the Scotch Baal festival of November was called Samhain. Western Scotland, lying nearest Tara, center alike of pagan and Christian religion in Ireland, was colonized by both the people and the customs of eastern Ireland.
The November Eve fires which in Ireland either died out or were replaced by candles were continued in Scotland. In Buchan, where was the altar-source of the Samhain fire, bonfires were lighted on hilltops in the eighteenth century; and in Moray the idea of fires of thanksgiving for harvest was kept to as late as 1866. All through the eighteenth century in the Highlands and in Perthshire torches of heath, broom, flax, or ferns were carried about the fields and villages by each family, with the intent to cause good crops in succeeding years. The course about the fields was sunwise, to have a good influence. Brought home at dark, the torches were thrown down in a heap, and made a fire. This blaze was called "Samhnagan," "of rest and pleasure." There was much competition to have the largest fire. Each person put in one stone to make a circle about it. The young people ran about with burning brands. Supper was eaten out-of-doors, and games played. After the fire had burned out, ashes were raked over the stones. In the morning each sought his pebble, and if he found it misplaced, harmed, or a footprint marked near it in the ashes, he believed he should die in a year.
In Aberdeenshire boys went about the villages saying: "Ge's a peat t' burn the witches." They were thought to be out stealing milk and harming cattle. Torches used to counteract them were carried from west to east, against the sun. This ceremony grew into a game, when a fire was built by one party, attacked by another, and defended. As in the May fires of purification the lads lay down in the smoke close by, or ran about and jumped over the flames. As the fun grew wilder they flung burning peats at each other, scattered the ashes with their feet, and hurried from one fire to another to have a part in scattering as many as possible before they died out.
In 1874, at Balmoral, a royal celebration of Hallowe'en was recorded. Royalty, tenants, and servants bore torches through the grounds and round the estates. In front of the castle was a heap of stuff saved for the occasion. The torches were thrown on. When the fire was burning its liveliest, a hobgoblin appeared, drawing in a car the figure of a witch, surrounded by fairies carrying lances. The people formed a circle about the fire, and the witch was tossed in. Then there were dances to the music of bag-pipes.
It was the time of year when servants changed masters or signed up anew under the old ones. They might enjoy a holiday before resuming work. So they sang:
"This is Hallaeven,
The morn is Halladay;
Nine free nichts till Martinmas,
As soon they'll wear away."
Children born on Hallowe'en could see and converse with supernatural powers more easily than others. In Ireland, evil relations caused Red Mike's downfall (q. v.). For Scotland Mary Avenel, in Scott's Monastery, is the classic example.
"And touching the bairn, it's weel kenn'd she was born on Hallowe'en, and they that are born on Hallowe'en whiles see mair than ither folk."
There is no hint of dark relations, but rather of a clear-sightedness which lays bare truths, even those concealed in men's breasts. Mary Avenel sees the spirit of her father after he has been dead for years. The White Lady of Avenel is her peculiar guardian.