Halloween, or Oíche Samhna in Irish, perplexes me. Read any wikipedia or general-interest article about the holiday and you find tradition heaped on tradition: Christian rite on pagan festival, local Scottish habit projected onto other nations, pre-Christian folklore labeled as Druid belief, and modern-pagan reinvention regarded as ancient rite. As somebody whose chief interest is in what Samhain, the old Celtic festival (or feis) was really all about, it’s hard to cut through the layers of tradition that have grown up around Halloween and come to be repeated endlessly as “fact.” The popular imagination (and those ubiquitous articles) generally assume Halloween to have ancient roots from pre-Christian times, yet when you poke into the origins of the major features they appear to have largely begun during the medieval period. (I’ll blog about some of those feature in the coming days.)
In ancient Irish mythology, Samhain (pronounced Sow-an) is a feis at the beginning of winter (or, translated literally, at the end of summer — indicating that then, as now, we Irish had a tendency to see the glass as half-full). There are tales of Irish kings and warriors having grand feasts and (as usually happens when a lot of men get together for a serious drinking session) starting big fights or being goaded into doing stupid things. No jack-o-lanterns, no bonfires, and no mention of the dead roaming the land. Although, there is tale in the Fenian cycle which tells how Áillén the Burner one of the Tuatha Dé Danaan, the gods of the Irish Celts (or possibly pre-Celtic Irish, depending on how you interpret the origin myths written down by Christian monks) caused havoc by burning down the King’s dwelling on the Hill of Tara every Samhain until Fionn defeated him. Was this an early “trick” or the start of the tradition of supernatural being running amuck on Samhain?
It seems to be accepted that Samhain was at heart an agricultural festival marking the successful harvesting of food, and probably involving or preceding the slaughter of cattle for the winter.
Samhain is definitely a time of change; one has only to look at the trees to see that. Celebrated as the Celtic New Year (at least by new age pagans) Samhain is a “liminal” period when one year ends and the next begins, and a time when treachery and the intervention of supernatural forces are to be expected and feared. Several Celtic warriors and kings seem to have met their downfall on Samhain or have the circumstances leading to that downfall set in motion, so it appears a little ironic that it was viewed as a day of peace in the heroic age. Of course, this does establish the tradition of gods and supernatural beings walking the land on Samhain, but it should be said that supernatural forces were always at work in the heroic age, so perhaps Samhain wasn’t so unique in that regard?
To paraphrase something I read recently, these times of change from one thing to another (old year to new, life to death, singletonhood to married) are times of danger; you’ve opened the door to change and anything might come in. So although there may not be a wealth of canonical legend about the dead walking the land, there is plenty of folk tradition. The sidhe were said to walk the land and people would leave food and milk for them. Others feared the spirits of the dead would rise up and visit their kin — even going so far as to leave windows open and offerings of food out for them. I’ve always regarded this as symbolic, but the recent discovery of 8th century zombies in County Roscommon makes me wonder. (Curiously, the 8th century was when the Pope moved to replace Samhain with the churchified feast of All Saints Day (the day after All Hallows Eve), so perhaps there was some genuine fear of the undead among the people and the Church’s action took advantage of this?)
I haven’t drawn any conclusions yet, but for now I’ll have to file it away under “must read more…”