Samhain (Scots Gaelic: Samhuinn) literally means “summer’s end.” In Scotland and Ireland, Halloween is known as Oíche Shamhna, while in Wales it is Nos Calan Gaeaf, the eve of the winter’s calendar.
The origin of Halloween lies in the ancient Celtic religious celebration of Samhain (summer’s end). One of the two greatest Druidic festivals (Beltane is the other), Samhain marked the end of the light half of the year and the beginning of the dark half.
As with other holidays of the Celtic year, October 31 marked a mystical time when the usual barriers between our world and the Otherworld thinned and stretched allowing contact between human beings and the fairy folk and/or the spirits of the dead.
Throughout the centuries, pagan and Christian beliefs intertwine in a gallimaufry of celebrations from Oct 31st through November 5th, all of which appear both to challenge the ascendancy of the dark and to revel in its mystery.
With the rise of Christianity, Samhain was changed to Hallowmas, or All Saints’ Day, to commemorate the souls of the blessed dead who had been canonized that year, so the night before became popularly known as Halloween, All Hallows Eve, or Hollantide. November 2nd became All Souls Day, when prayers were to be offered to the souls of all who the departed and those who were waiting in Purgatory for entry into Heaven.
Samhain is the Celtic new year celebration. Beginning on the evening of October 31 (the Celts counted their days from sunset to sunset, just as the bible does), the festival would last three days (perhaps longer).
In the country year, Samhain marked the first day of winter, when the herders led the cattle and sheep down from their summer hillside pastures to the shelter of stable and byre. The hay that would feed them during the winter must be stored in sturdy thatched ricks, tied down securely against storms.
Those destined for the table were slaughtered, after being ritually devoted to the gods in pagan times. All the harvest must be gathered in — barley, oats, wheat, turnips, and apples — for come November, the faeries would blast every growing plant with their breath, blighting any nuts and berries remaining on the hedgerows.
Peat and wood for winter fires were stacked high by the hearth. It was a joyous time of family reunion, when all members of the household worked together baking, salting meat, and making preserves for the winter feasts to come. The endless horizons of summer gave way to a warm, dim and often smoky room; the symphony of summer sounds was replaced by a counterpoint of voices, young and old, human and animal.
Fire is a central element in all the Druidic celebrations. All hearth fires were put out and new fires lit from the great bonfires. In Scotland, men lit torches in the bonfires and circled their homes and lands with them to obtain protection for the coming year.
In early Ireland, people gathered at the ritual centers of the tribes, for Samhain was the principal calendar feast of the year. The greatest assembly was the ‘Feast of Tara,’ focusing on the royal seat of the High King as the heart of the sacred land, the point of conception for the new year. In every household throughout the country, hearth-fires were extinguished. All waited for the Druids to light the new fire of the year — not at Tara, but at Tlachtga, a hill twelve miles to the north-west. It marked the burial-place of Tlachtga, daughter of the great druid Mogh Ruith, who may once have been a goddess in her own right in a former age.
At all the turning points of the Celtic year, the gods drew near to Earth at Samhain, so many sacrifices and gifts were offered up in thanksgiving for the harvest. Personal prayers in the form of objects symbolizing the wishes of supplicants or ailments to be healed were cast into the fire, and at the end of the ceremonies, brands were lit from the great fire of Tara to re-kindle all the home fires of the tribe, as at Beltane. As they received the flame that marked this time of beginnings, people surely felt a sense of the kindling of new dreams, projects and hopes for the year to come.
The Samhain fires continued to blaze down the centuries. In the 1860s the Halloween bonfires were still so popular in Scotland that one traveler reported seeing thirty fires lighting up the hillsides all on one night, each surrounded by rings of dancing figures, a practice which continued up to the first World War. Young people and servants lit brands from the fire and ran around the fields and hedges of house and farm, while community leaders surrounded parish boundaries with a magic circle of light. Afterwards, ashes from the fires were sprinkled over the fields to protect them during the winter months — and of course, they also improved the soil. The bonfire provided an island of light within the oncoming tide of winter darkness, keeping away cold, discomfort, and evil spirits long before electricity illumined our nights. When the last flame sank down, it was time to run as fast as you could for home, raising the cry, “The black sow without a tail take the hindmost!”
Even today, bonfires light up the skies in many parts of the British Isles and Ireland at this season, although in many areas of Britain their significance has been co-opted by Guy Fawkes Day, which falls on November 5th, and commemorates an unsuccessful attempt to blow up the English Houses of Parliament in the 17th century. In one Devonshire village, the extraordinary sight of both men and women running through the streets with blazing tar barrels on their backs can still be seen! Whatever the reason, there will probably always be a human need to make fires against the winter’s dark.
Samhain was also a significant time for divination, perhaps even more so than May or Midsummer’s Eve, because this was the chief of the three Spirit Nights. Divination customs and games frequently featured apples and nuts from the recent harvest, and candles played an important part in adding atmosphere to the mysteries. In Scotland, a child born at Samhain was said to be gifted with an dà shealladh, “The Two Sights” commonly known as “second sight,” or clairvoyance.
At the heart of the Celtic Otherworld grows an apple tree whose fruit has magical properties. Old sagas tell of heroes 
crossing the western sea to find this wondrous country, known in Ireland as Emhain Abhlach, (Evan Avlach) and in Britain, Avalon. At Samhain, the apple harvest is in, and old hearthside games, such as apple-bobbing, called apple-dookin’ in Scotland, reflect the journey across water to obtain the magic apple.
Later, Christian elements came into play, as All Hallows’ Day (all Saints’ Day) and All Souls’ Day contributed their own unique traditions to the core, such as trick or treating (collecting “soul cakes” on All Souls’ Day) and dressing up in frightening costumes as protection against evil spirits. It bears noting that at no time, either in the druid religion nor in the Christian, was Halloween connected with the devil or devil worship.
(adapted from Holiday Traditions by Mara Freeman, www.celticcallings.com)
WELL OF TEARS are small, gnarled beasties with long tiny claw-like hands and glowing red eyes. They are summoned in the name of black magic to weave a thorny hedge surrounding the sanctuary known as Fane Gramarye. The hedge itself is a living thing with vines that ensnare anyone who ventures too close. The thorns are cursed with a poison venom that causes a sickness with no known cure.
Author Roberta Trahan 