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The Origins of Halloween
By Rowan Moonstone
(C) Copyright 1988,
Rowan Moonstone
Permission is granted for use by pagan groups and on pagan BBS systems.
All others must contact the author prior to use.
Permission granted in 1991 for Boudicca's Bard.
In recent years, there
have been a number of pamphlets put out by various Christian organizations dealing
with the origins of modern day Halloween customs. Being a Witch myself, and a student
of the ancient Celts, from whom we get this holiday, I have found these pamphlets
woefully inaccurate and poorly researched. In an effort to correct some of this
erroneous information, I have spent several months researching the religious life
of the ancient Celtic peoples and the survivals of that religious life in modern
day times. Listed below are some of the most commonly asked questions concerning
the origins and customs of Halloween. Following the questions is a lengthy bibliography
where the curious reader can go to learn more about this holiday than space in this
small pamphlet permits.
1. Where
does Halloween come from?
Our modern celebration
of Halloween is a descendent of the ancient Celtic fire festival called "Samhain".
The word is pronounced "sow-in", with "sow" rhyming with cow.
2. What does "Samhain"
mean?
The Irish English
dictionary published by the Irish Texts Society defines the word as follows: "Samhain,
All Hallowtide, the feast of the dead in Pagan and Christian times, signalizing
the close of harvest and the initiation of the winter season, lasting till May,
during which troops (esp. the Fiann) were quartered. Faeries were imagined as particularly
active at this season. From it the half year is reckoned. also called Feile Moingfinne
(Snow Goddess).(1) The Scottish Gaelis Dictionary defines it as "Hallowtide.
The Feast of All Soula. Sam + Fuin = end of summer."(2) Contrary to the information
published by many organizations, there is no archaeological or literary evidence
to indicate that Samhain was a deity. The Celtic Gods of the dead were Gwynn ap
Nudd for the British, and Arawn for the Welsh. The Irish did not have a "lord
of death" as such.
3. Why was the
end of summer of significance to the Celts?
The Celts were a
pastoral people as opposed to an agricultural people. The end of summer was significant
to them because it meant the time of year when the structure of their lives changed
radically. The cattle were brought down from the summer pastures in the hills and
the people were gathered into the houses for the long winter nights of story- telling
and handicrafts.
4. What does it
have to do with a festival of the dead?
The Celts believed
that when people died, they went to a land of eternal youth and happiness called
Tir nan Og. They did not have the concept of heaven and hell that the Christian
church later brought into the land. The dead were sometimes believed to be dwelling
with the Fairy Folk, who lived in the numerous mounds or sidhe (pron. "shee")
that dotted the Irish and Scottish countryside. Samhain was the new year to the
Celts. In the Celtic belief system, turning points, such as the time between one
day and the next, the meeting of sea and shore, or the turning of one year into
the next were seen as magickal times. The turning of the year was the most potent
of these times. This was the time when the "veil between the worlds" was
at its thinnest, and the living could communicate with their beloved dead in Tir
nan Og.
5. What about the
aspects of "evil" that we associate with
the night today?
The Celts did not
have demons and devils in their belief system. The fairies, however, were often
considered hostile and dangerous to humans because they were seen as being resentful
of men taking over their lands. On this night, they would sometimes trick humans
into becoming lost in the fairy mounds, where they would be trapped forever. After
the coming of the Christians to the Celtic lands, certain of the folk saw the fairies
as those angels who had sided neither with Gor or with Lucifer in their dispute,
and thus, were condemned to walk the earth until judgment day.(3) In addition to
the fairies, many humans were abroad on this night, causing mischief. since this
night belonged neither to one year or the other, Celtic folk believed that chaos
reigned and the people would engage in "horseplay and practical jokes".(4)
This served also as a final outlet for high spirits before the gloom of winter set
in.
6. What about "trick
or treat"?
During the course
of these hijinks, many of the people would imitate the fairies and go from house
to house begging for treats. Failure to supply the treats would usually result in
practical jokes being visited on the owner of the house. Since the fairies were
abroad on this night, an offering of food or mie to house begging for treats. Failure
to supply the treats would usually result in practical jokes "good folk"
for the coming year.
Many of the households would also leave out a "dumb supper" for the spirits
of the departed.(5) The folks who were abroad in the night imitating the fairies
would some- times carry turnips carved to represent faces. This is the origin of
our modern Jack-o-lantern.
7. Was this also
a religious festival?
Yes. Celtic religion
was very closely tied to the Earth. Their great legends are concerned with momentous
happenings which took place around the time of Samhain. many of the great battles
and legends of kings and heroes center on this night. Many of the legends concern
the promotion of fertility of the earth and the insurance of the continuance of
the lives of the people through the dark winter season.
8. How was the
religious festival observed?
Unfortunately, we
know very little about that. W.G. Wood-Martin, in his book, "Traces of the
Elder Faiths of Ireland" states, "There is comparitively little trace
of the religion of the Druids now discoverable, save in the folklore of the peasantry,
and the references relative to it that occur in ancient and authentic Irish manuscripts
are, as far as present appearances go, meagre and insufficient to support anything
like a sound theory for full development of the ancient religion."(6) The Druids
were the priests of the Celtic peoples. They passed on their teachings by oral tradition
instead of committing them to writing, so when they perished, most of their religious
teachings were lost.
We DO know that this festival was characterized as one of the four great "Fire
Festivals" of the Celts. Legends tell us that on this night, all the hearth
fires in Ireland were extinguished, and then re-lit from the central fire of the
Druids at Tlachtga, 12 miles from the royal hill of Tara. This fire was kindled
from "need fire" which had been generated by the friction of rubbing two
sticks together as opposed to more conventional methods common in those days.(7)
The extinguishing of the fires symbolized the "dark half" of the year,
and the re-kindling from the Druidic fires was symbolic of the returning life hoped
for, and brought about through the ministrations of the priesthood.
9. What about sacrifices?
Animals were certainly
killed at this time of year. This was the time to "cull" from the herds
those animals which were not desired for breeding purposes for the next year. Most
certainly, some of these would have been done in a ritualistic manner for the use
of the priesthood.
10. Were humans
sacrificed?
Scholars are sharply
divided on this account, with about half believing that it took place and half doubting
its veracity. Caesar and Tacitus certainly tell tales of the human sacrifices of
the Celts, but Nora Chadwick points out in her book "The Celts" that "it
is not without interest that the Romans themselves had abolished human sacrifices
not long before Caesar's time, and references to the practice among various barbarian
peoples have certain overtones of self-righteousness. There is little direct archaeological
evidence relevant to Celtic sacrifice."
(8) Indeed, there is little reference to this practice in Celtic literature either.
The only surviving story echoes the story of the Minotaur in Greek legend. The Fomorians,
a race of evil giants said to inhabit portions of Ireland before the coming of the
Tuatha de Danaan, or "people of the Goddess Danu",demanded the sacrifice
of 2/3 of the corn, milk, and first born children of the Fir Bolg, or human inhabitants
of Ireland. The De Danaan ended this practice in the second battle of Moy Tura,
which incidentally took place on Samhain.
11. What other
practices were associated with this season?
Folk tradition tells
us of many divination practices associated with Samhain. Among the most common were
divinations dealing with marriage, weather, and the coming fortunes for the year.
These were performed via such methods as ducking for apples, and apple peeling.
Ducking for apples was a marriage divination. The first person to bite an apple
would be the first to marry in the coming year. Apple peeling was a divination tosee
how long your life would be. The longer the unbroken apple peel, the longer your
life was destined to be.(9)
In Scotland, people would place stones in the ashes of the hearth before retiring
for the night. Anyone whose stone had been disturbed during the night was said to
be destined to die during the coming year.
12. How did these
ancient Celtic practices come to America?
When the potato
crop in Ireland failed, many of the Irish people, modern day descendents of the
Celts, immigrated to America, bringing with them their folk practices, which are
the remnants of the Celtic festival observances.
13. We in America
view this as a harvest festival. Did the Celts also view it as such?
Yes. The Celts had
3 harvests: Aug 1, or Lammas, was the first harvest, when the first fruits were
offered to the Gods in thanks. The Fall Equinox was the "true harvest".
This was when the bulk of the crops would be brought in. Samhain was the final harvest
of the year. Anything left on the vines or in the fields after this date was considered
blasted by the fairies, or "pu'ka", and unfit for human consumption.
14. Does anyone
today celebrate Samhain as a religious observance?
Yes. many followers
of various pagan religions, such as Druids and Wiccans observe this day as a religious
festival. They view it as a memorial day for their dead friends, similar to the
national holiday of Memorial Day in May. It is still a night to practice various
forms of divination concerning future events. Also, it is considered a time to wrap
up old projects, take stock of ones life, and initiate new projects for the coming
year.
As the winter season is approaching, it is a good time to do studying on research
projects and also a goot time to begin hand work such as sewing, leather working,
woodworking, etc. for Yule gifts later in the year.
15. Does this involve
human or animal sacrifice?
Absolutely NOT!
Hollywood to the contrary, blood sacrifice is not practiced by modern day followers
of Wicca or Druidism. There may be some people who THINK they are practicing Wicca
by performing blood sacrifices, but this is NOT condoned by reputable practitioners
of the modern day NeoPagan religions.
FOOTNOTES:
(1) Rev. Patrick
Dineen, "An Irish English Dictionary" (Dublin, 1927), p. 937
(2) Malcolm MacLennan, "A Pronouncing and Etymological Dictionary of the Gaelic
Language" (Aberdeen, 1979), p. 279
(3) W.G. Wood-Martin,"Traces of the Elder Faiths of Ireland" (Port Washington,
1902), p. 5.
(4) Kevin Danaher,"The Year in Ireland", (Cork,1972), p. 214
(5) Alwyn & Brinley Rees,"Celtic Heritage" (New York,1961), p. 90
(6) Wood-Martin, p. 249
(7) Rees & Rees, p. 90
(8) Nora Chadwick, "The Celts" (Harmondsworth,1982), p. 151
(9) Madeleine Pelner Cosman, "Medieval Holidays and Festivals," (New York,
1981), p. 81
Literature:
Bord, Janet &
Colin, "The Secret Country", London: Paladin Books, 1978
Chadwick, Nora, "The Celts", Harmondsworth: Penguin Books, 1982
Coglan, Ronan, "A Dictionary of Irish Myth and Legend", Dublin,1979
Cosman, Madeleine Pelner, "Medieval Holidays and Festivals", New York:
Charles Scribner's Sons, 1981
Danaher, Kevin, "The Year in Ireland", Cork: The Mercier Press, 1972
Dineen, Rev. Patrick S.,M.A, "An Irish English Dictionary", Dublin: The
Irish texts Society, 1927
MacCana, Proinsias, "Celtic Mythology", London: The Hamlyn Publishing
Group Limited, 1970
MacLennan, Malcolm, "A Pronouncing and Etymological Dictionary of the Gaelic
Language", Aberdeen: Acair and Aberdeen University Press, 1979
MacNeill, Maire', "The Festival of Lughnasa", Dublin: Comhairle Bhealoideas
Eireann,1982
Powell, T.G., E., "The Celts", New York: Thanes & Hudson,1980
Rees, Alwyn and Brinley, "Celtic Heritage, Ancient Traditions in Ireland and
Wales", New York: Thanes & Hudson, 1961
Sharkey, John, "Celtic Mysteries", New York: Thanes and Hudson, 1975
Spence, Lewis, "British Fairy Origins", Wellingborough: Aquarian Press,
1946
Squire, Charles, "Celtic Myth & Legend, Poetry & Romance", New
York: Newcastle Publishing Co, Inc. 1975
Toulson, Shirley, "The Winter Solstice", London: Jill Norman & Hobhouse,
Ltd, 1981
Wood-Martin, W.G., "Traces of the Elder Faiths of Ireland, Vols I & II,
Port Washington: Kennikat Press, 1902 (c)
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