Halloween Customs

The following Halloween customs were taken down by Calum Maclean from his father, Malcolm, styled Calum Chaluim Iain Ghairbh (1880–1951), a tailor to trade, on the 29th of January 1946:

 

Oidhche Shamhna bhiodh iad a’ fàgail an taighe treud dhiùbh is dh’fheumadh iad allt crìche a ruigheachd, crìoch eadar dà bhaile, ga bith gu dè cho fada is a bhiodh e air falbh – agus bha iad a’ toirt bal^agam an urra as an allt is ga chumail nam beul is chan fhaodadh iad guth a ghràdha gus a ruigeadh iad na taighean air ais, is nan cuireadh iad a mach am bal^agam às am beul is nam bruidhneadh iad gus a ruigeadh iad na taighean, cha robh feum sam bith ann. Bhiodh iad an uair sin mun d’reachadh iad a chadal, bha iad a’ deasachadh bonnach beag coirce is ga lìonadh làn salainn is dh’itheadh iad e, nuair a bhiodh iad a’ dol a leabaidh is ged a bhiodh iad gu bhith marbh leis a’ phàthadh, chan òladh iad deoch, is bha iad a’ dèanamh dheth an uair sin, nuair a bhiodh a leithid sin de phàthadh orra gun tigeadh an gille a bha dol gam
pòsadh a thoirt deoch dhaibh, is nam faiceadh iad a leithid sin de bhruadar air an oidhche, bhiodh iad uamhasach toilichte – nam faiceadh iad an gille a b’ fhèarr leotha a’ tighinn a thoirt deoch dhaibh. Bhiodh iad a’ fal^abh Oidhche Shamhna a’ spìonadh chàil agus tuirneap. Bhiodh iad a’ dol a-staigh a’s na gàrrannan is cha bhiodh iad gan tabhairt leotha idir. Cha bhiodh iad ach gan gearradh (càl agus tuirneap).

 

Bhiodh iad uaireannan a’ tabhairt crodh an nàbaidh a-staigh am bàthaichean eile. Nuair a chuireadh iad a-staigh an crodh sin, bheireadh iad a-mach an crodh eile agus chuireadh iad iad a-staigh sa bhàthaich as an tug iad an crodh eile.

 

Bhiodh iad a’ seifteadh chearcan on dàrna bothag is gan cuir às a’ bhothag eile. Bhiodh iad a’ seifteadh bhàtaichean is gan cuir am falach. Bhiodh iad a’ cur sgrathan air mullach shimileirean gus nach fhaigheadh an ceò a-mach. Giar (gear) sam bith a gheibheadh iad mun taigh bhiodh iad gan tabhairt leis is dòcha gur h-ann an ceann eile a’ bhaile a dh’fhàgadh iad iad. Bhiodh iad a’ losgadh chnothan. Chuireadh iad dà chrò as an teine airson gille is nighean is nan deanadh iad dà bhrag is gun gabhadh iad – nan gabhadh iad aig an aon àm, phòsadh iad. Ach mura gabhadh na dhà dhiubh aig an aon àm, nam b’e an nighean a ghabhadh, phòsadh ise ach cha ghabhadh an duine i, ach nam b’e an gille a ghabhadh, phòsadh eisean ach cha ghabhadh an nighean e.

 

Bhiodh iad a-rithist a’ cur ubhall ann am ballan uisge, is tè sam bith no fear sam bith a bheireadh air an ubhall le ’m beul, phòsadh iad. Chan fhaodadh iad an tabhairt as ach le ’m beul.

 

Bha iad an uair sin a’ dèanamh stapaig uachdair ann am basaidh. Bha iad a’ cur mu chuairt an stapag agus a’ cur fàinne innte is a’ chiad tè a gheibheadh fàinne ann an spàin – ’s i a’ chiad tè a phòsadh.

 

And the translation goes something like the following:

 

At Halloween a group of them would leave the house and they would have to go to a boundary burn, a boundary between two villages, however far they had to go – and they each took a mouthful of water from the burn and kept it in their mouths and they couldn’t say a word until they got back to their homesteads. If they let the mouthful out, if they spoke before they arrived back at the homesteads, it would be of no use. They would then, before going to bed, prepare a wee oatcake and would fill it full of salt and eat it just as they were going to bed; and even if they were dying of thirst they wouldn’t take a drink, and then they used to, when they had such a thirst that a lad who they would marry would come and give them a drink. If they saw such a dream at night, they would be very pleased – if they saw the lad they like best coming to give them a drink. They used to go at Halloween to pull up cabbages and turnips. They would go into the fields but they didn’t take any away with them at all. They would just cut the cabbages and turnips down.

 

At times they would take the neighbour’s cattle into another barn. When they had put that cattle in they would then take the other cattle and they would put them in the barn from where they had taken the other cattle.

 

They would move hens from one hen-house and put them in the other. They would move boats and hide them. They used to place peat on chimney tops so that the smoke couldn’t get out. If they found any gear around about the house they would take it with them even to the other end of the village and leave it there. They used to roast nuts. They would put two nuts into the fire for a boy and a girl and if they made two cracks as they can do – and if it was made at the same time, then they would marry. But if those two didn’t [make a crack] at the same time, and if the girl’s one didn’t make a crack, she would marry but the lad wouldn’t take her, but if the boy’s one didn’t make a crack, he’d marry but he wouldn’t take the lassie.

 

They also used to place apples in a tub of water, and if a lad or a lassie managed to get one of the apples, they would marry. They were not allowed to dook for them but with their mouths.

 

They would then make cream brose in a basin. They would circulate the cream brose with a ring was placed in it and the lassie who found the ring with a spoon would be the first one to be married.

 

As can be seen these customs represent old seasonal rituals that have been grafted onto medieval saints’ days and continue to survive as secularised celebrations. Halloween or Oidhche Shamhna (from Samhain, a liminal transition indicating summer’s end and winter’s beginning or the dark half of the year) was one of the most important of the four quarter days in the medieval Gaelic calendar and was celebrated throughout Ireland, Scotland and the Isle of Man. Traditionally, Halloween (All Hallows’ Eve) falls on the 31st of October, and usually involves youngsters guising or dressing up in costumes and entertaining for treats, engaging in mischief-making, as well as young girls performing divination to find out about their future spouses.

 

References:

IFC 1026: 235–37

 

Image:

Halloween Turnip

Beagan Sheanchais mu Latha Fhèill Mìcheil

B’ ann bho Dhòmhnall ‘Larry’ Mac an t-Saoir (1882–1962),  Dòmhnall mac Alasdair Mhòir ’ic Iain ’ic Iain ’ic Iain ’ic Nèill, a bhuineadh do Loch Aoineart, a fhuaireadh beagan sheanchais mu Fhèill Mìcheil agus na bha a’ thachairt air an latha ud (29mh den t-Sultain) ann an Uibhist a Deas. Chuir Calum an Tàilleir air chlàr e air an 20mh latha den Dùbhlachd ann an 1959:

 

Dòmhnall Mac an t-Saoir: Cho mòr ’s a bha na seann Ghàidheil a’ creidsinn ann na dhèanadh cuideachadh leotha – a bheireadh cobhair ann an dòigh sam bith a bhiodh a dhìth orra…Agus tha e collach gum biodh iad cumail latha fèilleadh – Latha Naomh Mìcheil – latha sònraichte ann an seo, agus bhiodh iad a’ deànamh…chan eil an latha fhèin buileadh a bhiodh ann idir ’s a bhiodh iad’ toirt urram dha. Bhiodh iad a’ bruich aran ris an canadh iad srùthan, agus bha an srùthan a bha sin, bha e mar gum biodh e na bhonnach beannaichte mar chuimhneachan air Naomh Mìcheal. Bha seann seanchasan ag ràdha aig na seann daoine, nuair a bhrist an sluagh a-mach à Flathanas, gur h-e Naomh Mìcheal a chaidh a-mach, a thuirt e gun robh ’n t-àite bha seo brath air a bhith falamh, agus gun tug e leis aran, agus gun robh e toirt pios dhan aran a bha seo dhan h-uile duine airson iad a thilleadh air ais, agus mar a bha iad a’ blasad air an aran, agus ga ghabhail, gun robh iad a’ tilleadh, agus gun do thill a’ chuid mhòr dhuibh, ach a’ chuid dhiubh nach do thill, gun do ghabh iad an t-aithreachas nuair a ràinig iad, ’s bha fios aca càite an do robh iad a’ dol – gun robh iad a’ tuiteam an sin fhèin, sìos, ge bith gu dè ’n t-àite bha rompa, co-dhiù ’s e fairge, na sgallachan, na talamh, na gainmheach na dè bh’ ann, agus gun robh iad ri bhith ann a shionach rè ùine gus an dèanadh iad suas airson a’ chiont a rinn iad, agus airson an t-aingeal uaisneach a bha seo a leantail. ’S ann a bhiste air rèir chollais mar a chuala mi fhìn aig na seann daoine, gum b’e sin an reusan a bh’ air an t-srùthan a dhèanamh, chionn gun robh aid a’ toirt urram do Naomh Mìchael, gun robh iad a’ dèanamh a’ bhonnaich a bha seo, agus ga riarachadh orra fhèin, agus gum biodh e na urram rompa nuair a ruigeadh iad an taobh thall, gum biodh e aca ri ràdh gun do rinn iad fhèin an t-aran a bha seo, agus gun robh iad ga riarachadh dha teaghlaichean fhèin airson an toirt air an rathad cheart, agus airson urram dhàsan – gur h-e siud bu reusan gun robh iad ris an t-srùthan a bha seo. Bha srùthan ri dhèanamh air oidhche Mìcheil, oidhche roimhe, agus bha e air a riarachadh latha Fhèille Mìcheil, agus cha robh duine bha san teaghlach nach fheumadh pìos dheth fhaighinn. Nuair a bhiodh iad ga fhuinne oidhche ron àm bha a’ bhean – am fallaid a bha i fàgail  bha i ga chaitheadh ann as teine agus bha i ag ràdh, “Siud dhuibhse, Dhonais, do chuid fhèin”, agus bha sin ag ciallachadh gun robh a’ chuid nach dèanadh feum dhan t-srùthan, gun robh e ri thoirt dhà-san, a chionn nach robh feum ann. Agus bha feadhainn eile ann cuideachd, agus ’s e “cuid a’ mhadaidh” a chanadh iad ris an fhallaid a bha iad a’ fàgail, agus rachadh iad a-mach gu cùl an taighe, agus chaitheadh iad a-mach e, agus chanadh iad, “Seo dhuibhse seo, a mhadaidh.” Agus chan eil fhios a’m co-dhiù a bha ceart, an fheadhainn a bha ag ràdh “Seo dhuibhse, a mhadaidh” na “seo dhuibhse, Dhonais” ach bha dà dhòigh ac’ air. Bha a-nist an cleachdadh a bha sin, tha e collach, a’ dol, agus gu h-àraid ann an Uibhist a Deas an seo – bha – ’s aithne dhuibh fhèin Àird Mhìcheil shìos an sin – bha e ri linn mo shìth-sheanar ’s tha mi cinnteach gun robh, nuair a bha mo sheanair na bhalach beag, bhiodh iad a’ cruinneachadh ann a shin Latha Fhèille Mìcheil, a h-uile duine bha san dùthaich o cheann gu ceann, sean is òg, bhiodh a h-uile duine cruinn ann ach seann duine, na seann bhean, na pàisdean beag’…agus cha robh mac duine leis an t-saoghal dhuibh sin, aig an robh each a-staigh, nach robh toirt leotha nan each, agus bhiodh iad a’ tol trì uairean leis an h-eich mun cuairt an teàmpuill airson urram a thoirt do Naomh Mìcheil, oir ’s e Mìcheal nan Steud an t-ainm a bh’ air Mìcheal, agus gum b’e sin na steud – Mìcheal nan Steud – è – na h-eich, mar chanadh iad, an cota-fairm a bh’ aig Naomh Mìcheil. Bha iad a-rithist a’ seinn laoidh – a h-uile duine aig am biodh i – agus a’ dol trì uairean mun cuairt an teàmpuill a’ gabhail na laoidh a bha sin – laoidh a bh’ air a’ dèanamh mar urram do Naomh Mìcheil. Tha cuimhn’ agams’ air feadhainn aig an robh pìosan dhith, ach cha robh mòran sam bith aig an fhear nach maireann dhith ach beagan fhaclan, ach bhiodh I ag feadhainn a bh’ ann roimhe sin.

 

Calum MacGilleathain: Agus chan eil fhios agaibh air facal a bh’ aig an fhear nach maireann – cha do thog sibh e?

 

DM: Well, chan eil cuimhn’ agams’ ach gun robh mar a bha i tòiseachach, gun robh

 

A Mhìcheil nan aingeal

’S na fìrinn à Flathanas

Cuir dìonachd ar m’ anam

Le faileas do sgèith.

Cuir dìonachd air m’ anam

Le faileas do sgèith.

Air...

 

…o chan eil cuimhn’ agam oirre, cha dearg mi air a dhol leatha. Cha dearg mi air a dhol leis an laoidh idir, ach gur h-ann mar siud a chaidh a tòiseachadh, ach bha i uamhasach fhèin fada, an laoidh a bha seo. Bha ri ràdha gum biodh – gum biodh – daoine ann, fhios agaibh, nach biohd aig an taighe Oidhche na Mìcheil, na Latha Fhèille Mìcheil – gum biodh iad air falbh on taigh air turas, agus ma dh’fhaodte gum biodh iad seachdainnan gun tighinn dachaigh. Bha srùthan – bha e ri fhàgail a-staigh gu cùramach gus an tigeadh iad. Neo, nam biodh iad tuilleadh ’s a chòir fada gun tighinn, bha fear ùr ga dhèanamh, agus dh’fheumadh iad pìos dhan srùthan fhaighinn a h-uile bliadhna, oir bhiodh iad mar leanaban gus am faigheadh iad am bàs, ged a bhiodh iad ceithir fichead bliadhna dh’aois. Bha sin a’ chleachadh a’ dol as an eilean a tha seo am bith an robh e as na h-eileannan agaibh. Chan eil. Cha d’fhuair mise mach sin idir. Tha iad a’ toirt urram mhòr, mhòr do Naomh Mìcheil seach gin eile dha na naoimh. Agus bha do dh’ùrnaighean aca, agus do ranndail ’s do ghorraidhean timcheall air an naomh a bha sin, rud nach urrainn dhòmhsa a chunntais, ged a bhiodh fios agam orra – tha – chan eil cuimhn’ agamsa, gun dearbha, air gin dha na h-ùrnaighean a bh’ aca.

 

CM: Agus…an cuala sibh robh iad a’ falbh le eich, robh ros (race) each aca an latha sin?

 

DM: Bhiodh ros each aca cuideahchd, tha fhiso agaibh; nuair a dhèanadh iad na h-ùrnaighean ’s an t-adhradh a bha seo, bha iad an uair sin a’ tòiseachadh air ros leis na h-eich, agus bhiodh iomain aca, agus bhiodh bàl an oidhche sin as a h-uile baile, cha mhòr, o cheann gu ceann dhan dùthaich. Bha fasan eile ac’ a-rithist, bhiodh na h-igheanan òga, bhiodh iad a’ cruinneachadh churran, agus bhiodh dòrrlach do churran aig a h-uile tè riamh. Chan eil cuimhn’ agam gu dè ’n t-ainm a bh’ air an fhacal a bh’ aig na seann daoine, mar a chanadh iad air a’ phairseil churran a bhiodh aca. Ach cha robh ann ach na rachadh eadar an òrdag mhòr agus a’ mheur. Dh’fheumadh sin a bhith làn, daonnan, aig a h-uile nighean, do churran. Agus nuair a thòisicheadh am bàl ’s an dannsa, ’s ann a-muigh a bhiodh aca falach. Nuair a thòisicheadh am bàl ’s an dannsa, bha iad a’ dol a-mach a dh’iarraidh nan curran, gu bith an robh iad dhan toirt a-staigh air fad ’s cò nach robh. Sheasadh i seo agus chanadh i, “’S ann agams’ tha na currain, ge bith cò ’s urrainn an toirt bhuam.” Bha nist cuideigin, tha fhios agaibh, a’ leum oirre sin agus a’ toirt bhuaipe nan curran, air bith an toireadh e bhuaip’ iad ’s cò nach toireadh, bha ’n cleachdadh a bha sin ann. Agus bha iad ag ràdha gur h-ann mar chleachdadh airson sonas a bha sin, a thaobh ’s gun robh iad ga dhèanamh mar urram do Naomh Mìcheal a bha seo. Nuair a bha iad a’ tòiseachadh as a’ mhadainn, gun robh bhuaidh a bha Naomh Mìcheal a’ cur orra, gun robh bhuaidh a bha sionach orra gus an stadadh iad anmoch san oidhche. Agus ge bith gu dè bhiodh iad ris, eadar leannanachd na dad eile, gun robh sean a’ tighinn gu buaidh, agus ma bha fear ann a bha toirt nan curran bho thè sam bith, gun robh e mar comhtharra ma dh’fhaodte, gur h-i bhiodh aige fhèin; agus gu rachadh an gnothach gu math leotha nam pòsadh iad; agus cinnteach gu leòr, ma chaidh aige air na currain a thoirt bhuaipe, gum biodh teaghlach mòr aca, le chèile. Sin agaibh beachd eile a bh’ aca. Nan rachadh currain a thoirt bhuaip’ air fad, agus gur h-e siud tè bhiodh aige fhèin mar bhean, gum biodh iad uamhasach fortanach as an t-saoghal. Sin agaibh na chuala mi mu dheidhinn, gu bith an cuala sibh fhèin guth riamh air a leithid rud, ach bha e dol ann a-measg nan seann daoine bha seo. Bho chionn fhada, tha fhios agaibh, cha robh daoine ga innse. Cha bhiodh daoine ga innse dhan t-seòrsa agaibhse ann, tha fhios agaibh – ’n fheadhainn a bha falbh ag iarraidh naidheachdan is òrain is òirdean dhan h-uile seòrsa, cha bhiodh iad a’ toirt sìon, tha fhios agaibh, a bhuineadh do chreideamh. Tha mi cinnteach gur h-e sin an reason, agus gum bheil e, air bàsachadh a-mach, nach eil duin’ ann aig a bheil cuimhn’ air mòran dheth. Chan e gum bheil cuimhn’ agamsa mi fhìn air mòran dheth, ach dìreach beagan an siud ’s an seo mar a bha mi cluinntinn. Sin agaibh nas urrainn dhòmhsa ràdh ma dheidhinn an Naomh Mìchael. Dh’fhaodte gun cuimhnichinn air tuilleadh uaireigin fhathast, ach chan eil cuimhn’ agam an-dràsta air co-dhiù ach siud.

 

Tha an naidheachd seo ri chluinntinn aig an t-seòladh shìos. Cha robh Mac an t-Saoir buileach ceart na thuirt e mu na luchd-cruinneachaidh bheul-aithris a thàinig a dh’Uibhist oir fhuair Alasdair MacGilleMhìcheil an t-uamhas mu chreideamh is eile bho na h-Uibhistich anns an naoidheamh linn deug. Agus tha na chruinnich e fhathast ri fhaicinn anns na leabhraichean air a bheil Carmina Gadelica. Fhuair e cuideachd mòran stuth mu na cleachdaidhean a bha aig na seann Ghàidheil an lùib Latha Fhèill Mìcheil a bha aig an àm ud an impis air a dhol à bith.

 

Tobar:

SA1960.21.A1 [http://www.tobarandualchais.co.uk/fullrecord/36803/1]
 

Dealbh:

Dòmhnall ‘Larry’ Mac an t-Saoir. Tasglann Sgoil Eòlais na h-Alba, Oilthigh Dhùn Èideann. Chaidh an dealbh seo a thogail san Òg-mhìos 1958 le Calum an Tàilleir ann an Loch Aoineart, Uibhist a Deas.

Easter Eigg

One of the oldest folk on the Isle of Eigg at the time that Calum Maclean was collecting material there in 1946 was Donald MacGuire, then aged eighty, and staying in Cleadale. The following short anecdote was collected on the 2nd of August 1946:

 

Dia Dòmhnaich Càisge, bhiodh iad a’ falbh a’ dèanadh Càisge a-mach a’s gach àite. Cha robh duine a’ fanail a-staigh ach a' falbh a-mach a’s gach àite, a-mach air na monaidhean is a dh’ionnsaigh a’ chladaich. Bhiodh iad a’ toirst uibhean is a chuile seòrsa biadh a b’ urrainn daibh fhaighinn a-mach leotha. Dhèanadh iad teine is bhruicheadh iad na h-uibhean. Ma dh’fhaoite an corr uibhean a dh’fhàgadh iad, gur e dalladh air a chéile a dhèanadh iad. Bhiodh iad anamoch a tighinn dachaidh. Bhiodh cuid dhe na balaich a’ cur a falach nan dusan ubh colla-diag na fichead latha ro’n am. Mu mhiadhain latha a thòrradh iad a-mach. Sin obair eile a bhiodh aca ma Chàisg a’ falbh a choimhead na gréine ag éirigh. Bha iad ag ràdha gu bheil a’ ghrian a’ toirst trì leumannan aiste leis an toileachas, ’s e sin a’ latha a dh’ éirich ar Slànaighear ó na mairbh, agus tha a’ ghrian a’ toirst tri leumannan aiste leis an toileachas an latha sin.

 

 And the translation goes something like this:

 

On Easter Sunday, they used to celebrate Easter in each place. No one stayed in as they would all go out to the hills or to the shore. They used to take eggs and all kinds of food they could find out with them. They would make a fire and they would boil the eggs. Perhaps some of the eggs would left to one side and they would throw them at one another. They would get home late. Some of the lads would hide a dozen eggs a fortnight or even twenty days before then. Around midday they would go and dig them up. Another thing that they did at Easter was to go and see the sun rise. They say that the sun leaps three times with joy as this was the day our Saviour rose from the dead and so the sun leaps three times for joy on that day.

Reference:
NFC 1027: 319–20; Courtesy of the National Folklore Collection / Cnuasach Bhéaloideas Éireann, University College Dublin.

Image:

Isle of Eigg. Licensed for use under Creative Commons.