I’m finally back in the UK, after almost two years traveling abroad. I like traveling, seeing new cultures, trying new foods and exploring new places, but it’s very hard trying to be a pagan while you’re traveling, constantly changing between different seasons which are out of order and generally not being able to be a Pagan of place. I am glad to be back now so I can get in tune with the wheel of the year again and pursue my Paganism much more actively. So Happy Samhain everyone.
Also known as Halloween or All Hallows Eve, Samhain is the festival on which the ancient Celts celebrated the end of the harvest season and the beginning of Winter.
At this time the earth appears to die, laying dormant through the dark cold times ahead. The leaves are changing colour and falling from the trees. The harvest has been collected from the fields and they lie empty. The livestock have been brought down from the pastures, the weakest animals are being culled for food and people return to their homes for feasting. Summer is over and winter is here. The days are getting much shorter and colder, the frosts are about to begin and animals are busy making final preparations for winter. Traditionally it was believed to be bad luck to harvest anything after this date and therefore any remaining harvest is left as an offering to deities or nature spirits. It was a time to give offerings to the gods in thanksgiving for the good harvest the people had.
Historian Ronald Hutton says “A feast with ritual practices…was…well known in both ancient Ireland and ancient Scandinavia, and represented by folk practices in the uplands of Wales and Scotland. There was, however, no common rite as there had been at Beltane.” He further states that “there seems to be no doubt that the opening of November was the time a major pagan festival was celebrated” but that there is no evidence that it was connected with the dead or that it was the new year. Rather, the association with the dead came through Christianity and the development of All Souls Day. However, it was a time to guard against and propitiate supernatural forces.
Samhain is the most widely mentioned festival in Irish mythology and the Gaulish Colignay calendar also mentions it as the end of the pastoral year. It is mentioned as the first festival in the Irish tale of Tochmarc Emire as “Samhain, when summer goes to rest.” It is the time when the Morrighan and An Dagda mate in a river for victory at the second battle of Magh Tuiredh, and it is a time to honour Donn, the father of the Irish race and chief of the sons of Mil. He is the Celtic lord of the dead, the dark one who was drowned in the battle to invade Ireland. He now dwells on a small island named Tech Duinn, the waiting place of the dead before they journey to the Otherworld. In contrast, Historian Peter Berresford-Ellis says that the god Bile is also a god of the dead who transports souls to the Otherworld. Another story related to this time of harvest is the story of why offerings are given to the Tuathe De Danaan. After the Milesians (ancient Irish) conquered Ireland from the Tuatha De Danaan, the land was divided up with the Milesians on the land and the Tuathe De Danaan under the ground. But the Tuathe continued to destroy the crops and stop cows producing milk so an agreement was reached with An Dagda so that the Irish offered a portion of their harvest to the Tuathe De Danaan in exchange for their friendship and blessing on the land. The Cailleach Bheur, the old hag of winter can also be honoured at this time.
Bede said october was named “Vuinter-fylleth” as it signified the beginning of winter, while November was named “blod-monath”because this was when the annual slaughter of livestock occurred to reduce the number of animals kept through the lean months. Hutton says that pagan Scandinavia held its own major festival at the opening of winter, called winter nights, on the Saturday between 11th and 17th of October, but that there is no evidence this ever came to Britain.
For the ancient Celts who split the year into two halves, Samhain marks the transition from the summer half of the year to the winter half, from life to death. They believed that any time or place of transition was sacred. Just like Beltane, at this time the veil between this world and the Otherworld was at its thinnest and therefore the spirit world and human world could interact. As a night of liminality, transition, uncertainty, chaos and danger, it was believed that many otherworldly beings would be roaming on this night.
While there were fires lit in some areas on Samhain eve e.g. Scotland and Wales, this was not the case in Ireland, where Parshell Crosses were placed in the entrance to the house instead. Other practices at this time have included communal meals, candles being lit and prayers said for the dead, drinking and games, putting pieces of bread on windowsills for one’s ancestors, taking precautions against witches, divination by casting nuts into the bonfire to learn about death and marriage, carrying lights around in turnips and dressing up as monsters while causing mischief. It is also a time to sain and ward one’s property by walking the boundaries with fire and making rowan charms.
Gaelic reconstructionists avoid going out on this evening as the spirits as most active, or if they do, its in disguise. They light bonfires and carry flames around their property to protect and sain it. They carve turnip lanterns, hold big feasts, do divinations, give offerings to the gods and ancestors, leave food out for the dead and light candles for them. Its also a time to play games, sing songs and make a parshell cross.
Neo-pagans often celebrate this time with a dumb supper to honour the dead. For Anglo Saxons and Norse heathens, its a good time to honour Woden as psychopomp and the leader of the wild hunt across the winter skies, or to honour Hel as the goddess of death as well as the ancestors and elves (the disir and alfar).
With the revival of Paganism, the practice of ancestor veneration, a practice of the ancient Celts once dead in the western world, has begun to grow in popularity again. This practice should also be a part of our lives. Samhain is a time of remembrance. It is a time to honour those who have died, whether friends, family or ancestors. It is a time to remember them and to be thankful for the role they have played in influencing our lives. They are not gone, they live on within us through our memories and genes, and within the earth as their atoms are reincarnated into a thousand different creations. Samhain reminds us that one day, we too must die. It is a time take stock of our lives and to meditate on the cycle of life and death, confronting a topic we too often do our best to avoid.
It is traditional to celebrate this festival by eating a large feast of late harvest foods e.g. pumpkins, apples, nuts, root vegetables and barmbrack bread. It’s also the traditional time for remembering our ancestors and those we have loved and lost e.g. by visiting their graves and putting fresh flowers there. Personally, I build an altar and put photos and mementos of those I have lost recently on it. I also put up my family tree. On Samhain eve I perform a ritual of remembrance, lighting a candle for each person I am remembering and holding a minutes silence in respect. I also usually have a party with friends, decorate the house and eat traditional foods like Pumpkin soup, Colcannon (mashed potato with kale or cabbage), baked apples and gingerbread. I also carve a pumpkin, leave out a meal for the ancestors and drink lots of mulled cider. Apples are a particularly good offering for ancestors to leave at grave sites or on your altar as they are seasonal and represent immortality in folklore. The nearest Celtic area to me is Cornwall and this time is celebrated there as Allantide, where it is customary to give an Allan apple to each family member as a symbol of good luck and children would often put it under their pillows. I will probably do that too if I can find some.
Hutton, Ronald. The Stations of the Sun: A History of the Ritual Year in Britain. Oxford: Oxford University Press, 1996.
Ellis, Peter Berresford.A Brief History of the Druids. London: Constable & Robinson Ltd, 2002.
Davidson, H. R. Ellis. Gods and Myths of Northern Europe. London: Penguin Books, 1964.