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ALL HALLOW'S EVE
================
by Mike Nichols
* * * * * * * * * * * * * *
* Halloween. Sly does it. Tiptoe catspaw. Slideand creep. *
* But why? What for? How? Who? When! Where did it all *
* begin? 'You don'tknow, do you?' asks Carapace Clavicle *
* Moundshroud climbing out under the pile of leaves underthe *
* Halloween Tree. 'You don't REALLY know!' *
* --Ray Bradbury from 'The Halloween Tree' *
* * * * * * * * * * * * * *
Samhain. All Hallows. All Hallow's Eve. Hallow E'en. Halloween.
The most magical night of the year. Exactly opposite Beltane on the wheel
of the year, Halloween is Beltane's dark twin. A night of glowing jack-o--
lanterns, bobbing for apples, tricks or treats, and dressing in costume. A
night of ghost stories and seances, tarot card readings and scrying with
mirrors. A night of power, when the veil that separates our world from the
Otherworld is at its thinnest. A 'spirit night', as they say in Wales.
All Hallow's Eveis the eveof AllHallow's Day (November1st). And
for once, even popular tradition remembers that the Eve is more important
than the Day itself, the traditional celebration focusing on October 31st,
beginning at sundown. And this seems only fitting for the great Celtic New
Year's festival. Not that the holiday was Celtic only. In fact, it is
startling how many ancient and unconnected cultures (the Egyptians and
pre-Spanish Mexicans, for example) celebrated this as a festival of the
dead. But the majority of our modern traditions can be traced to the
British Isles.
The Celtscalled itSamhain, whichmeans'summer's end',according
to their ancient two-fold division of the year, when summer ran from
Beltane to Samhain and winter ran from Samhain to Beltane. (Some modern
Covens echo this structure by letting the High Priest 'rule' the Coven
beginning on Samhain, with rulership returned to the High Priestess at
Beltane.) According to the later four-fold division of the year, Samhain
is seen as 'autumn's end' and the beginning of winter. Samhain is pro-
nounced (depending on where you're from) as 'sow-in' (in Ireland), or
'sow-een' (in Wales), or 'sav-en' (in Scotland), or (inevitably)
'sam-hane' (in the U.S., where we don't speak Gaelic).
Not onlyis Samhaintheend ofautumn; itisalso, moreimportantly,
the end of the old year and the beginning of the new. Celtic New Year's
Eve, when the new year begins with the onset of the dark phase of the year,
just as the new day begins at sundown. There are many representations of
Celtic gods with two faces, and it surely must have been one of them who
held sway over Samhain. Like his Greek counterpart Janus, he would
straddle the threshold, one face turned toward the past in commemoration of
those who died during the last year, and one face gazing hopefully toward
the future, mystic eyes attempting to pierce the veil and divine what the
coming year holds. These two themes, celebrating the dead and divining the
future, are inexorably intertwined in Samhain, as they are likely to be in
any New Year's celebration.
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As afeast of the dead, it was believedthe dead could, if they
wished, return to the land of the living for this one night, to celebrate
with their family, tribe, or clan. And so the great burial mounds of
Ireland (sidhe mounds) were opened up, with lighted torches lining the
walls, so the dead could find their way. Extra places were set at the
table and food set out for any who had died that year. And there are many
stories that tell of Irish heroes making raids on the Underworld while the
gates of faery stood open, though all must return to their appointed places
by cock-crow.
As a feast ofdivination, this was the night parexcellence for
peering into the future. The reason for this has to do with the Celtic
view of time. In a culture that uses a linear concept of time, like our
modern one, New Year's Eve is simply a milestone on a very long road that
stretches in a straight line from birth to death. Thus, the New Year's
festival is a part of time. The ancient Celtic view of time, however, is
cyclical. And in this framework, New Year's Eve represents a point outside
of time, when the natural order of the universe dissolves back into
primordial chaos, preparatory to re-establishing itself in a new order.
Thus, Samhain is a night that exists outside of time and hence it may be
used to view any other point in time. At no other holiday is a tarot card
reading, crystal reading, or tea-leaf reading so likely to succeed.
TheChristianreligion, withitsemphasisonthe 'historical'Christ
and his act of redemption 2000 years ago, is forced into a linear view of
time, where 'seeing the future' is an illogical proposition. In fact, from
the Christian perspective, any attempt to do so is seen as inherently evil.
This did not keep the medieval Church from co-opting Samhain's other motif,
commemoration of the dead. To the Church, however, it could never be a
feast for all the dead, but only the blessed dead, all those hallowed (made
holy) by obedience to God - thus, All Hallow's, or Hallowmas, later All
Saints and All Souls.
There areso manytypes of divinationthat aretraditional toHal-
lowstide, it is possible to mention only a few. Girls were told to place
hazel nuts along the front of the firegrate, each one to symbolize one of
her suitors. She could then divine her future husband by chanting, 'If you
love me, pop and fly; if you hate me, burn and die.' Several methods used
the apple, that most popular of Halloween fruits. You should slice an
apple through the equator (to reveal the five-pointed star within) and then
eat it by candlelight before a mirror. Your future spouse will then appear
over your shoulder. Or, peel an apple, making sure the peeling comes off
in one long strand, reciting, 'I pare this apple round and round again; /
My sweetheart's name to flourish on the plain: / I fling the unbroken
paring o'er my head, / My sweetheart's letter on the ground to read.' Or,
you might set a snail to crawl through the ashes of your hearth. The
considerate little creature will then spell out the initial letter as it
moves.
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Perhapsthe mostfamous iconof theholiday isthe jack-o-lantern.
Various authorities attribute it to either Scottish or Irish origin.
However, it seems clear that it was used as a lantern by people who
traveled the road this night, the scary face to frighten away spirits or
faeries who might otherwise lead one astray. Set on porches and in
windows, they cast the same spell of protection over the household. (The
American pumpkin seems to have forever superseded the European gourd as the
jack-o-lantern of choice.) Bobbing for apples may well represent the
remnants of a Pagan 'baptism' rite called a 'seining', according to some
writers. The water-filled tub is a latter-day Cauldron of Regeneration,
into which the novice's head is immersed. The fact that the participant in
this folk game was usually blindfolded with hands tied behind the back also
puts one in mind of a traditional Craft initiation ceremony.
Thecustom of dressing in costumeand 'trick-or-treating' is of
Celtic origin with survivals particularly strong in Scotland. However,
there are some important differences from the modern version. In the first
place, the custom was not relegated to children, but was actively indulged
in by adults as well. Also, the 'treat' which was required was often one
of spirits (the liquid variety). This has recently been revived by college
students who go 'trick-or-drinking'. And in ancient times, the roving
bands would sing seasonal carols from house to house, making the tradition
very similar to Yuletide wassailing. In fact, the custom known as
'caroling', now connected exclusively with mid-winter, was once practiced
at all the major holidays. Finally, in Scotland at least, the tradition of
dressing in costume consisted almost exclusively of cross-dressing (i.e.,
men dressing as women, and women as men). It seems as though ancient
societies provided an opportunity for people to 'try on' the role of the
opposite gender for one night of the year. (Although in Scotland, this is
admittedly less dramatic - but more confusing - since men were in the habit
of wearing skirt-like kilts anyway. Oh well...)
To Witches,Halloween is oneof thefour HighHolidays, orGreater
Sabbats, or cross-quarter days. Because it is the most important holiday
of the year, it is sometimes called 'THE Great Sabbat.' It is an ironic
fact that the newer, self-created Covens tend to use the older name of the
holiday, Samhain, which they have discovered through modern research.
While the older hereditary and traditional Covens often use the newer name,
Halloween, which has been handed down through oral tradition within their
Coven. (This is often holds true for the names of the other holidays, as
well. One may often get an indication of a Coven's antiquity by noting
what names it uses for the holidays.)
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With suchan important holiday, Witches oftenhold two distinct
celebrations. First, a large Halloween party for non-Craft friends, often
held on the previous weekend. And second, a Coven ritual held on Halloween
night itself, late enough so as not to be interrupted by trick-or-treaters.
If the rituals are performed properly, there is often the feeling of
invisible friends taking part in the rites. Another date which may be
utilized in planning celebrations is the actual cross-quarter day, or Old
Halloween, or Halloween O.S. (Old Style). This occurs when the sun has
reached 15 degrees Scorpio, an astrological 'power point' symbolized by the
Eagle. This year (1988), the date is November 6th at 10:55 pm CST, with
the celebration beginning at sunset. Interestingly, this date (Old
Halloween) was also appropriated by the Church as the holiday of Martinmas.
Ofallthe Witchcraftholidays, Halloweenisthe onlyonethat still
boasts anything near to popular celebration. Even though it is typically
relegated to children (and the young-at-heart) and observed as an evening
affair only, many of its traditions are firmly rooted in Paganism.
Interestingly, some schools have recently attempted to abolish Halloween
parties on the grounds that it violates the separation of state and
religion. Speaking as a Pagan, I would be saddened by the success of this
move, but as a supporter of the concept of religion-free public education,
I fear I must concede the point. Nonetheless, it seems only right that
there SHOULD be one night of the year when our minds are turned toward
thoughts of the supernatural. A night when both Pagans and non-Pagans may
ponder the mysteries of the Otherworld and its inhabitants. And if you are
one of them, may all your jack-o'lanterns burn bright on this All Hallow's
Eve.
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