Part 18 (1/2)

CHAPTER VII

ALL HALLOW TIDE TO MARTINMAS

All Saints' and All Souls' Days, their Relation to a New Year Festival--All Souls' Eve and Tendance of the Departed--Soul Cakes in England and on the Continent--Pagan Parallels of All Souls'--Hallowe'en Charms and Omens--Hallowe'en Fires--Guy Fawkes Day--”Old Hob,” the _Schimmelreiter_, and other Animal Masks--Martinmas and its Slaughter--Martinmas Drinking--St. Martin's Fires in Germany--Winter Visitors in the Low Countries and Germany--St. Martin as Gift-bringer--St. Martin's Rod.

ALL SAINTS' AND ALL SOULS' DAYS.

In the reign of Charles I. the young gentlemen of the Middle Temple were accustomed to reckon All Hallow Tide (November 1) the beginning of Christmas.{1} We may here do likewise and start our survey of winter festivals with November, in the earlier half of which, apparently, fell the Celtic and Teutonic New Year's Days. It is impossible to fix precise dates, but there is reason for thinking that the Celtic year began about November 1,[86]{2} and the Teutonic about November 11.{3}

On November 1 falls one of the greater festivals of the western Church, All Saints'--or, to give it its old English name, All Hallows'--and on the morrow is the solemn commemoration of the departed--All Souls'. In these two anniversaries the Church has

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preserved at or near the original date one part of the old beginning-of-winter festival--the part concerned with the cult of the dead. Some of the practices belonging to this side of the feast have been transferred to the season of Christmas and the Twelve Days, but these have often lost their original meaning, and it is to All Souls' Day that we must look for the most conscious survivals of that care for the departed which is so marked a feature of primitive religion. Early November, when the leaves are falling, and all around speaks of mortality, is a fitting time for the commemoration of the dead.

The first clear testimony to All Souls' Day is found at the end of the tenth century, and in France. All Saints' Day, however, was certainly observed in England, France, and Germany in the eighth century,{5} and probably represents an attempt on the part of the Church to turn the minds of the faithful away from the pagan belief in and tendance of ”ghosts” to the contemplation of the saints in the glory of Paradise. It would seem that this attempt failed, that the people needed a way of actually doing something for their own dead, and that All Souls' Day with its solemn Ma.s.s and prayers for the departed was intended to supply this need and replace the traditional practices.{6} Here again the attempt was only partly successful, for side by side with the Church's rites there survived a number of usages related not to any Christian doctrine of the after-life, but to the pagan idea, widespread among many peoples, that on one day or night of the year the souls of the dead return to their old homes and must be entertained.

All Souls' Day then appeals to instincts older than Christianity. How strong is the hold of ancient custom even upon the sceptical and irreligious is shown very strikingly in Roman Catholic countries: even those who never go to church visit the graves of their relations on All Souls' Eve to deck them with flowers.

The special liturgical features of the Church's celebration are the Vespers, Matins, and Lauds of the Dead on the evening of November 1, and the solemn Requiem Ma.s.s on November 2, with the majestic ”Dies irae” and the oft-recurrent versicle, ”Requiem aeternam dona eis, Domine, et lux perpetua luceat

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eis,” that most beautiful of prayers. The priest and altar are vested in black, and a catafalque with burning tapers round it stands in the body of the church. For the popular customs on the Eve we may quote Dr. Tylor's general description:--

”In Italy the day is given to feasting and drinking in honour of the dead, while skulls and skeletons in sugar and paste form appropriate children's toys. In Tyrol, the poor souls released from purgatory fire for the night may come and smear their burns with the melted fat of the 'soul light' on the hearth, or cakes are left for them on the table, and the room is kept warm for their comfort. Even in Paris the souls of the departed come to partake of the food of the living. In Brittany the crowd pours into the churchyard at evening, to kneel barefoot at the grave of dead kinsfolk, to fill the hollow of the tombstone with holy water, or to pour libations of milk upon it. All night the church bells clang, and sometimes a solemn procession of the clergy goes round to bless the graves. In no household that night is the cloth removed, for the supper must be left for the souls to come and take their part, nor must the fire be put out, where they will come to warm themselves. And at last, as the inmates retire to rest, there is heard at the door a doleful chant--it is the souls, who, borrowing the voices of the parish poor, have come to ask the prayers of the living.”{7}

To this may be added some further accounts of All Souls' Eve as the one night in the year when the spirits of the departed are thought to revisit their old homes.

In the Vosges mountains while the bells are ringing in All Souls' Eve it is a custom to uncover the beds and open the windows in order that the poor souls may enter and rest. Prayer is made for the dead until late in the night, and when the last ”De profundis” has been said ”the head of the family gently covers up the beds, sprinkles them with holy water, and shuts the windows.”{8}

The Esthonians on All Souls' Day provide a meal for the dead and invite them by name. The souls arrive at the first c.o.c.k-crow and depart at the second, being lighted out of the house by the head of the family, who waves a white cloth after them and bids them come again next year.{9}

In Brittany, as we have seen, the dead are thought to return at

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this season. It is believed that on the night between All Saints' and All Souls' the church is lighted up and the departed attend a nocturnal Ma.s.s celebrated by a phantom priest. All through the week, in one district, people are afraid to go out after nightfall lest they should see some dead person.{10} In Tyrol it is believed that the ”poor souls” are present in the howling winds that often blow at this time.{11}

In the Abruzzi on All Souls' Eve ”before people go to sleep they place on the table a lighted lamp or candle and a frugal meal of bread and water.

The dead issue from their graves and stalk in procession through every street of the village.... First pa.s.s the souls of the good, and then the souls of the murdered and the d.a.m.ned.”{12}

In Sicily a strange belief is connected with All Souls' Day (_jornu di li morti_): the family dead are supposed, like Santa Klaus in the North, to bring presents to children; the dead relations have become the good fairies of the little ones. On the night between November 1 and 2 little Sicilians believe that the departed leave their dread abode and come to town to steal from rich shopkeepers sweets and toys and new clothes.

These they give to their child relations who have been ”good” and have prayed on their behalf. Often they are clothed in white and wear silken shoes, to elude the vigilance of the shopkeepers. They do not always enter the houses; sometimes the presents are left in the children's shoes put outside doors and windows. In the morning the pretty gifts are attributed by the children to the _morti_ in whose coming their parents have taught them to believe.{13}

A very widespread custom at this season is to burn candles, perhaps in order to lighten the darkness for the poor souls. In Catholic Ireland candles s.h.i.+ne in the windows on the Vigil of All Souls',{14} in Belgium a holy candle is burnt all night, or people walk in procession with lighted tapers, while in many Roman Catholic countries, and even in the Protestant villages of Baden, the graves are decked with lights as well as flowers.{15}

Another practice on All Saints' and All Souls' Days, curiously

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common formerly in Protestant England, is that of making and giving ”soul-cakes.” These and the quest of them by children were customary in various English counties and in Scotland.{16} The youngsters would beg not only for the cakes but also sometimes for such things as ”apples and strong beer,” presumably to make a ”wa.s.sail-bowl” of ”lambswool,” hot spiced ale with roast apples in it.{17} Here is a curious rhyme which they sang in Shrops.h.i.+re as they went round to their neighbours, collecting contributions:--

”Soul! soul! for a soul-cake!

I pray, good missis, a soul-cake!

An apple or pear, a plum or a cherry, Any good thing to make us merry.

One for Peter, two for Paul, Three for Him who made us all.

Up with the kettle, and down with the pan, Give us good alms, and we'll be gone.”{18}

Shrops.h.i.+re is a county peculiarly rich in ”souling” traditions, and one old lady had cakes made to give away to the souling-children up to the time of her death in 1884. At that period the custom of ”souling” had greatly declined in the county, and where it still existed the rewards were usually apples or money. Grown men, as well as children, sometimes went round, and the ditties sung often contained verses of good-wishes for the household practically identical with those sung by wa.s.sailers at Christmas.{19}

The name ”soul-cake” of course suggests that the cakes were in some way a.s.sociated with the departed, whether given as a reward for prayers for souls in Purgatory, or as a charity for the benefit of the ”poor souls,”

or baked that the dead might feast upon them.[87] It seems most probable that they were relics of a feast once laid out for the souls. On the other hand it is just possible that they were originally a sacrament of the corn-spirit.