Oct. 31.]

HALLOW EVE.

This eve is so called from being the vigil of All Saints’ Day, and is the season for a variety of superstitious and other customs. In the north of England many of these still linger. One of the most common is that of diving for apples, or of catching at them with the mouth only, the hands being tied behind, and the apples suspended on one end of a long transverse beam, at the other extremity of which is fixed a lighted candle. The fruit and nuts form the most prominent parts of the evening feast, and from this circumstance the night has been termed Nutcrack Night.[79]—Soane’s Book of the Months, 1849, vol. ii. p. 215; see Book of Days, vol. ii. pp. 519-520.

Sir William Dugdale (Life, Diary, and Correspondence of Sir W. Dugdale, edited by W. Hamper, 1827, p. 104) tells us that formerly, on Halloween, the master of the family used to carry a bunch of straw, fired, about his corn, saying:

This fire-straw, says a correspondent of N. & Q. (3rd S. vol. i. p. 316), was meant to ward off witchcraft, and so preserve the corn from being spoiled. In Scotland, on Halloween, the red end of a fiery stick is waved about in mystic figures in the air to accomplish for the person the same spell. Red appears to be a colour peculiarly obnoxious to witches. One Halloween rhyme enjoins the employment of:

i.e., dance till they fall down and expire. The berries of the rowan-tree (mountain-ash) are of a brilliant red. The point of the fiery stick waved rapidly takes the appearance of a “red thread.”

Cornwall.

The ancient custom of providing children with a large apple on Allhallows Eve is still observed to a great extent at St. Ives. “Allan Day,” as it is termed, is the day of days to hundreds of children who would deem it a great misfortune were they to go to bed on Allan night without the time honoured allan apple to hide beneath their pillows. A large quantity of apples are thus disposed of, the sale of which is dignified by the term Allan Market.—Hunt’s Romances of the West of England, 1871, p. 388.

Lancashire.

In Lancashire, says Hampson (Med. Ævi Kalend. vol. i. p. 365), it was formerly believed that witches assembled on this night to do “their deeds without a name,” at their general rendezvous in the forest of Pendle, a ruined and desolate farmhouse, denominated the Malkin Tower, from the awful purposes to which it was devoted. This superstition led to a ceremony called lating, or perhaps leeting the witches. It was believed that, if a lighted candle were carried about the fells or hills from eleven till twelve o’clock at night, and burned all that time steadily, it had so far triumphed over the evil power of the witches, who, as they passed to the Malkin Tower, would employ their utmost efforts to extinguish the light, and the person whom it represented might safely defy their malice during the season; but if by accident the light went out, it was an omen of evil to the luckless wight for whom the experiment was made. It was also deemed inauspicious to cross the threshold of that person until after the return from leeting, and not then unless the candle had preserved its light.—See Year Book, 1838, p. 1276.

Isle of Man.

This festival, called by the islanders Sauin, was formerly observed in the Isle of Man by kindling of fires with all the accompanying ceremonies, to prevent the baneful influence of fairies and witches. The island was perambulated at night by young men who stuck up at the door of every dwelling-house, a rhyme in Manks, beginning:

On Hollantide Eve, boys go round the town shouting out a doggrel, of which the following is an extract:

For some peculiar reason, potatoes, parsnips, and fish, pounded together and mixed with butter, form always the evening meal.—Train, History of the Isle of Man, 1845, vol. ii. p. 123.

Middlesex.

In the reign of Charles I., the young gentlemen of the Middle Temple were accustomed at All Hallow Tide, which they considered the beginning of Christmas, to associate themselves for the festive objects connected with the season. In 1629 they chose Bulstrode Whitelocke as Master of the Revels, and used to meet every evening at St. Dunstan’s Tavern, in a large new room, called “The Oracle of Apollo,” each man bringing friends with him at his own pleasure. It was a kind of mock parliament, where various questions were discussed as in our modern debating societies, but these temperate proceedings were seasoned with mirthful doings, to which the name of revels was given and of which dancing appears to have been the chief. On All Hallows Day, “the Master (Whitelocke, then four-and-twenty), as soon as the evening was come, entered the hall followed by sixteen revellers. They were proper, handsome young gentlemen, habited in rich suits, shoes and stockings, hats and great feathers. The master led them in his bar gown, with a white staff in his hand, the music playing before them. They began with the old masques; after which they danced the Brawls,[80] and then the master took his seat, while the revellers flaunted through galliards, corantos, French and country dances, till it grew very late. As might be expected, the reputation of this dancing soon brought a store of other gentlemen and ladies, some of whom were of great quality, and when the ball was over the festive party adjourned to Sir Sydney Montague’s chamber, lent for the purpose to our young president. At length the court ladies and grandees were allured, to the contentment of his vanity it may have been, but entailing on him serious expense, and then there was great striving for places to see them on the part of the London citizens. To crown the ambition and vanity of all, a great German lord had a desire to witness the revels, then making such a sensation at court, and the Templars entertained him at great cost to themselves, receiving in exchange that which cost the great noble very little—his avowal that ‘Dere was no such nople gollege in Christendom as deirs.’”—Whitelocke’s Memoirs of Bulstrode Whitelocke, 1860, p. 56; quoted in Book of Days, vol. ii. p. 538.

Nottinghamshire.

If a girl had two lovers, and wished to know which would be the most constant, she procured two brown apple pippins, and sticking one on each cheek (after having named them from her lovers) while she repeated this couplet:

patiently awaited until one fell off, when the unfortunate swain whose name it bore was instantly discarded as being unfaithful. It is to this custom that Gay has thus alluded:

Yorkshire.

At Ripon, the women make a cake for every one in the family, whence this eve is by them called cake-night.—Gent. Mag. 1790, vol. lx. p. 719.

WALES.

In North Wales there is a custom upon All Saints’ Eve of making a great fire called Coel Coeth, when every family for about an hour in the night, makes a great bonfire in the most conspicuous place near the house, and when the fire is almost extinguished every one throws a white stone into the ashes, having first marked it; then having said their prayers turning round the fire, they go to bed. In the morning, as soon as they are up, they come and search out the stones, and if any one of them is found wanting they have a notion that the person who threw it in will die before he sees another All Saints’ Eve.—Pennant MS., quoted by Brand, Pop. Antiq. 1849, vol. i. p. 389.

In Owen’s Account of the Bards, preserved in Sir R. Hoare’s Itinerary of Archbishop Baldwin through Wales (vol. ii. p. 315), the following particulars are given in connection with the above custom:—The autumnal fire kindled in North Wales on the eve of the 1st of November is attended by many ceremonies, such as running through the fire and smoke, each casting a stone into the fire, and all running off at the conclusion, to escape from the black short-tailed sow; then supping upon parsnips, nuts, and apples; catching at an apple suspended by a string, with the mouth alone, and the same by an apple in a tub of water; each throwing a nut into the fire, and those that burn bright betoken prosperity to the owners through the following year, but those that burn black and crackle, denote misfortune. On the following morning the stones are searched for in the fire, and if any be missing, they betide ill to those who threw them in.

SCOTLAND.

Burns, in his notes upon Halloween, gives the following interesting account of the superstitious customs practised by the Scottish peasantry:

1. The first ceremony of Halloween is pulling each a stock or plant of kail. They must go out hand in hand, with eyes shut, and pull the first they meet with; its being big or little, straight or crooked, is prophetic of the size and shape of the grand object of all their spells—the husband or wife. If any yird, or earth stick to the root, that is tocher or fortune; and the taste of the custoc, that is the heart of the stem, is indicative of the natural temper and disposition. Lastly, the stems, or—to give them their ordinary appellation—the runts, are placed somewhere above the head of the door; and the Christian names of the people, whom chance brings into the house are, according to the priority of placing the runts, the names in question.

2. They go to the barn-yard, and pull each, at three several times, a stalk of oats. If the third stalk wants the top-pickle, the party in question will come to the marriage-bed anything but a maid.

3. Burning the nuts is a famous charm, they name the lad and lass to each particular nut as they lay them in the fire. Accordingly, as they burn quietly together or start from beside one another, the course and issue of the courtship will be.

4. Steal out all alone to the kiln, and darkling throw into the pot a clue of blue yarn, wind it in a new clue off the old one; and towards the latter end, something will hold the thread; demand, “Who hauds?” i.e., who holds. An answer will be returned from the kiln-pot, by naming the Christian and surname of your future spouse.

5. Take a candle and go alone to a looking-glass, eat an apple before it, and, some traditions say you should comb your hair all the time, the face of your conjugal companion to be will be seen in the glass as if peeping over your shoulder.

6. Steal out unperceived and sow a handful of hempseed, harrowing it with anything you can conveniently draw after you. Repeat now and then, “Hempseed I sow thee; hempseed, I sow thee; and him (or her) that is to be my true love come after me and pou thee.” Look over your left shoulder, and you will see the appearance of the person invoked in the attitude of pulling hemp. Some traditions say, “Come after me, and show thee,” that is show thyself, in which case it simply appears. Others omit the harrowing, and say, “Come after me and harrow thee.”

7. To win three wechts o’ naething.—This charm must likewise be performed unperceived and alone, you go to the barn, and open both doors, taking them off the hinges if possible; for there is danger that they, being about to appear, may shut the doors and do you some mischief. Then take that instrument used in winnowing the corn, which in our dialect is called a wecht; and go through all the attitudes of letting down corn against the wind. Repeat it three times; and the third time an apparition will pass through the barn, in it at the windy door and out at the other, having both the figure in question, and the appearance or retinue marking the employment or station in life.

8. Take an opportunity of going unnoticed to a bean stack, and fathom it three times round. The last fathom of the last time, you will catch in your arms the appearance of your future conjugal yoke-fellow.

9. You go out, one or more, for this is a social spell, to a south running spring or rivulet, where three lairds’ lands meet, and dip your left shirt sleeve. Go to bed in sight of a fire, and hang your wet sleeve before it to dry. Lie awake, and sometime near midnight an apparition, having an exact figure of the grand object in question, will come and turn the sleeve as if to dry the other side of it.

10. Take three dishes, put clean water in one, foul water in another, leave the third empty; blindfold a person, and lead him to the hearth where the dishes are ranged; he (or she) dips the left hand; if by chance in the clean water, the future husband or wife will come to the bar of matrimony a maid; if in the foul, a widow; if in the empty dish, it foretells with equal certainty no marriage at all. It is repeated three times, and every time the arrangement of the dishes is altered.

Aberdeenshire.

The following extract is taken from the Guardian (November 11th, 1874):—Halloween was duly celebrated at Balmoral Castle. Preparations had been made days beforehand, and farmers and others for miles around were present. When darkness set in the celebration began, and her Majesty and the Princess Beatrice, each bearing a large torch, drove out in an open phaeton. A procession formed of the tenants and servants on the estates followed, all carrying huge torches lighted. They walked through the grounds and round the Castle, and the scene as the procession moved onwards was very weird and striking. When it had arrived in front of the Castle an immense bonfire, composed of old boxes, packing-cases, and other materials, stored up during the year for the occasion, was set fire to. When the flames were at their brightest a figure dressed as a hobgoblin appeared on the scene, drawing a car surrounded by a number of fairies carrying long spears, the car containing the effigy of a witch. A circle having been formed by the torch-bearers, the presiding elf tossed the figure of the witch into the fire, where it was speedily consumed. This cremation over, reels were begun, and were danced with great vigour to the stirring strains of Willie Ross, her Majesty’s piper.

Banffshire.

In former times at Halloween, Christmas, and other holidays, the younger part of the community of Cullen resorted to the sands and links of the bay for the purpose of playing foot-ball, running foot-races, &c. They left the town in procession, preceded by a piper and other music, and were attended by numbers from the adjacent districts. The games were keenly contested, and the victor was crowned by a bonnet adorned with feathers and ribbons, previously prepared by the ladies. When the games were over, the whole party had a dance on the green, with that merriment and glee to which the etiquette and formation of the ballroom at the present day are total strangers. Afterwards, the procession was again formed, and returned to the town, the victor preceded by the music, leading the way. A ball took place in the evening, at which he presided, and, moreover, had the privilege of wearing his bonnet and feathers.—Stat. Acc. of Scotland, 1845, vol. xiii. p. 381.

Morayshire.

Shaw, in his History of the Province of Moray (p. 241), considers the festivity of this night as a kind of harvest-home rejoicing. He says, a solemnity was kept on the eve of the 1st of November, as a thanksgiving for the safe ingathering of the produce of the fields.

Perthshire.

On All Saints’ Even, the inhabitants of Callander, set up bonfires in every village. When the bonfire is consumed, the ashes are carefully collected into the form of a circle. There is a stone put in near the circumference, for every person of the several families interested in the bonfire; and whatever stone is removed out of its place or injured before the next morning, the person represented by that stone is devoted, or fey, and is supposed not to live twelve months from that day.—Sinclair, Stat. Acc. of Scotland, 1793, vol. xi. p. 621.

On the evening of the 31st of October (Old Style), the inhabitants of Logierait practise the following custom:—Heath, broom and dressings of flax are tied upon a pole; this faggot is then kindled; one takes it upon his shoulders, and, running, bears it round the village; a crowd attending him. When the first faggot is burnt out, a second is bound to the pole and kindled in the same manner as before. Numbers of these blazing faggots are often carried about together, and when the night happens to be dark they form a splendid illumination.—Sinclair, Stat. Acc. of Scotland, 1793, vol. v. p. 84.

IRELAND.

At this season the peasants assemble with sticks and clubs, and go from house to house collecting money, bread-cake, butter, &c., for the feast, repeating verses in honour of the solemnity, and demanding the inhabitants to lay aside the fatted calf and to bring forth the black sheep.[81] The women are employed in making the griddle cake and candles; these last are sent from house to house in the vicinity, and are lighted up on the next day before which they pray, or are supposed to pray, for the departed soul of the donor. Hempseed is sown by the maidens, and they believe that, if they look back, they will see the apparition of the man intended for their future husbands; they hang a smock before the fire on the close of the feast, and sit up all night concealed in a corner of the room, convinced that his apparition will come down the chimney and turn the smock. They also throw a ball of yarn out of the window, and wind it up on a reel within, thinking that, if they repeat the Paternoster backwards and look at the ball of yarn without, they will see his apparition. They, moreover, dip for apples in a tub of water, and endeavour to bring one up in the mouth; they suspend a cord with a cross stick, with apples at one point and candles lighted at the other, and endeavour to catch the apple, while it is in circular motion, in the mouth. These and many other superstitious customs are observed.—Valiancy, Collectanea de Rebus Hibernicis, 1786, vol. iii. p. 459.

On Halloween, women take the yolk from eggs boiled hard, fill the eggs with salt, and eat egg, shell and salt. They are careful not to quench their thirst till morning.—N. & Q. 4th. S. vol. iv. p. 505.