BLOODSTONE Border Morris, pagans and druids gathered at the Longstone last Sunday (October 31) to celebrate the pagan festival of Samhain that falls on Halloween.
First the Morris dancers roused the spirits of the noontime gatherers at the Neolithic monument with a selection of their jaunty dances, incorporating stick brandishing and sparring along with menacing snarls and grimaces.
Accompanied by a band of minstrels in similar attire the gathering numbered around 50 spectators and performers – a great turn out for an overcast damp day.
Once the dances were over the Morris men and women made their way to the Sun Inn at Hulverstone to continue their festivities. It was then the turn of the druids and pagans to make their offerings and ceremony to what is considered to be the Celtic New Year, Samhain.
Paganism and Druidism would have been the religions observed in this country before the Romans brought Christianity to our shores and there has been a rise in the observance of both practices in recent years.
An altar was set within the circle of around 20 adults and two children who gathered next to the ancient stone and the cloth was laid with bread, mead, honey, herbs and other objects. Those attending the event had been asked to place a memento of a loved one who had passed on if they wished to do so.
During the ceremony to worship the earth and elements, the mead - in a traditional horn drinking vessel - and pieces of a freshly baked loaf were offered to each with the pronouncement “May you never thirst,” and “May you never hunger.”
These pictures show some of those taking part in the short ceremony, which commenced with a prayer for peace and another to the Goddess. There are eight celebrations in the druidic calendar – four male and four female.
On October 2 Druidry became the first pagan practice to achieve official recognition as a religion. For more information on druidry on the Island go to www.wightdruids.com
Samhain (pronounced ‘sow - to rhyme with cow - in’) is a Gaelic harvest festival held on Oct 31 - Nov 1. It is thought that when the British Isles became Christianised that this festival became incorporated into All Saints day (Nov 1) and its predecessor ‘All Hallows Eve’ or ‘Hallow’een’ on October 31.
Samhain marked the end of the harvest, the end of the “lighter half” of the year and beginning of the “darker half” and was traditionally celebrated over the course of several days.
The festival has some elements of a festival of the dead. The Gaels believed that the border between this world and the otherworld became thin on Samhain; because so many animals and plants were dying, it thus allowed the dead to reach back through the veil that separated them from the living.
The Gaelic custom of wearing costumes and masks, was an attempt to copy the evil spirits or placate them.
In Scotland the dead were impersonated by young men with masked, veiled or blackened faces, dressed in white. Samhnag - turnips which were hollowed-out and carved with faces to make lanterns - were also used to ward off harmful spirits.
In medieval Ireland, Samhain became the principal festival, celebrated with a great assembly at the royal court in Tara, lasting for three days. After being ritually started on the Hill of Tlachtga, a bonfire was set alight on the Hill of Tara, which served as a beacon, signaling to people gathered atop hills all across Ireland to light their ritual bonfires.
The Gaulish calendar appears to have divided the year into two halves: the ‘dark’ half, beginning with the month Samonios (the October/November lunation), and the ‘light’ half, beginning with the month Giamonios (the April/May lunation). The entire year may have been considered as beginning with the ‘dark’ half, so that the beginning of Samonios may be considered the Celtic New Year’s Day.
The Samhain celebrations have survived in several guises as a festival dedicated to the harvest and the dead. In Ireland and Scotland, the Féile na Marbh, the ‘festival of the dead’ took place on Samhain.
The night of Samhain, in Irish, Oíche Shamhna and Scots Gaelic, Oidhche Shamhna, is one of the principal festivals of the Celtic calendar, and falls on the October 31. It represents the final harvest.
In modern Ireland and Scotland, the name by which Halloween is known in the Gaelic language is still Oíche/Oidhche Shamhna. It is still the custom in some areas to set a place for the dead at the Samhain feast, and to tell tales of the ancestors on that night.
Traditionally, Samhain was time to take stock of the herds and grain supplies, and decide which animals would need to be slaughtered in order for the people and livestock to survive the winter.
Bonfires played a large part in the festivities celebrated down through the last several centuries, and up through the present day in some rural areas of the Celtic nations and the diaspora. Villagers were said to have cast the bones of the slaughtered cattle upon the flames. In the pre-Christian Gaelic world, cattle were the primary unit of currency and the center of agricultural and pastoral life. Samhain was the traditional time for slaughter, for preparing stores of meat and grain to last through the coming winter.
With the bonfire ablaze, the villagers extinguished all other fires. Each family then solemnly lit its hearth from the common flame, thus bonding the families of the village together. Often two bonfires would be built side by side, and the people would walk between the fires as a ritual of purification. Sometimes the cattle and other livestock would be driven between the fires, as well.
Guisers - men in disguise, were prevalent in 16th century in the Scottish countryside. Children going door to door “guising” (or “Galoshin” on the south bank of the lower Clyde) in costumes and masks carrying turnip lanterns, offering entertainment of various sorts in return for food or coins, was traditional in 19th century, and continued well into 20th century.
At the time of mass transatlantic Irish and Scottish immigration that popularized Halloween in North America, Halloween in Ireland and Scotland had a strong tradition of guising and pranks. This is how the festival travelled to the New World and it has now returned to our shores in recent times, rising in popularity over the past thirty or so years.