The popular legend concerning the origin of this custom introduces two important elements—a reference to “heathen days” and the title of “sacrifice” ascribed to the killing of the lamb (p. 31).
“At St. Peter’s, Athlone, every family of a village on St. Martin’s Day kills an animal of some kind or other; those who are rich kill a cow or sheep, others a goose or turkey, while those who are poor kill a hen or cock; with the blood of the animal they sprinkle the threshold and also the four corners of the house, and ‘this performance is done to exclude every kind of evil spirit from the dwelling where the sacrifice is made till the return of the same day the following year’” (p. 163).
Other traditions indicate that human sacrifices were in question, and that lots were drawn, or some other method of the choice of a victim was adopted. I quote from Hazlitt (i., 44) the following report of the Minister of Callender in 1794:—
“The people of this district have two customs, which are fast wearing out, not only here, but all over the Highlands, and therefore ought to be taken notice of, while they remain. Upon the first day of May, which is called Beltan, or Bàl-tein-day, all the boys in a township or hamlet meet in the moors. They cut a table in the green sod, of a round figure, by casting a trench in the ground of such a circumference as to hold the whole company. They kindle a fire, and dress a repast of eggs and milk in the consistence of a custard. They knead a cake of oatmeal, which is toasted at the embers against a stone. After the custard is eaten up, they divide the cake into so many portions, as similar as possible to one another in size and shape, as there are persons in the company. They daub one of these portions all over with charcoal, until it be perfectly black. They put all the bits of the cake into a bonnet. Everyone, blindfold, draws out a portion. He who holds the bonnet is entitled to the last bit. Whoever draws the black bit is the devoted person, who is to be sacrificed to Baal, whose favour they mean to implore in rendering the year productive of the sustenance of man and beast. There is little doubt of these inhuman sacrifices having been once offered in this country as well as in the East, although they now pass from the act of sacrificing, and only compel the devoted person to leap three times through the flames; with which the ceremonies of the festival are closed.”
I may conclude this chapter by referring to similar practices in Brittany, where Baring-Gould[39] has so successfully studied them.
The present remnants of the old cult in the different parishes are now called “pardons”;[40] they are still numerous. I give those for the May and August festivals (p. 83).
| May. | |
| Ascension Day. | Bodilis, Penhars, Spezet (at the well of S. Gouzenou), Landevennec, Plougonnec. |
| Sunday after Ascension Day. | Trégoat, S. Divy. |
| Whit Sunday. | Kernilis; Plouider; Edern; Coray; Spezet (Chapel of Cran). |
| Whit Monday. | Quimperlé (Pardon des Oiseaux); Pont l’Abbé (Pardon des Enfants); Ergué-Armel, La Forêt,Landudal, Ploneis, Landeleau, Carantec. |
| Whit Thursday. | Gouezec (Les Fontaines). |
| August. | |
| 1st Sunday in August. | Pleyben (horse races); Plébannalec; Pouldreuzic; Plougomelin; Huelgoët; S. Nicodème in Plumeliau (M.)(Cattle blessed; second day horse fair, and girls sell their tresses to hair merchants). |
Judging by the “pardons,” the solstitial celebrations are not so numerous as those connected with the May year; the bonfire is built up by the head of a family in which the right is hereditary. The fire has to be lighted only by a pure virgin, and the sick and feeble are carried to the spot, as the bonfire flames are held to be gifted with miraculous healing powers.
When the flames are abated, stones are placed for the souls of the dead to sit there through the remainder of the night and enjoy the heat. “Every member of the community carries away a handful of ashes as a sovereign cure for sundry maladies. The whole proceeding is instinct with paganism” (p. 75). With regard to the accompanying sacrifices we read: “In ancient times sacrifices were made of cocks and oxen at certain shrines—now they are still presented, but it is to the chapels of saints. S. Herbot receives cow’s tails, and these may be seen heaped upon his altar in Loqeffret. At Coadret as many as seven hundred are offered on the day of the “pardon.” At S. Nicolas-des-Eaux, it is S. Nicodemus who in his chapel receives gifts of whole oxen, and much the same takes place at Carnac.”