|Robert Burns (1785)|
The following poem will, by many readers, be well enough understood; but for the sake of those who are unacquainted with the manners and traditions of the country where the scene is cast, notes are added to give some account of the principal charms and spells of that night, so big with prophecy to the peasantry in the west of Scotland. The passion of prying into futurity makes a striking part of the history of human nature in its rude state, in all ages and nations; and it may be some entertainment to a philosophic mind, if any such honour the author with a perusal, to see the remains of it among the more unenlightened in our own. —R. B.
Yes! let the rich deride, the proud disdain,
Upon that night, when fairies light
Is thought to be a night when witches, devils, and other mischief-making beings are abroad on their baneful midnight errands; particularly those aerial people, the fairies, are said on that night to hold a grand anniversary. —R. B.
Certain little, romantic, rocky, green hills, in the neighbourhood of the ancient seat of the Earls of Cassilis. —R. B.
A noted cavern near Colean house, called the Cove of Colean; which, as well as Cassilis Downans, is famed, in country story, for being a favorite haunt of fairies. —R. B.
The famous family of that name, the ancestors of Robert, the great deliverer of his country, were Earls of Carrick. —R. B.
The first ceremony of Halloween is pulling each a “stock,” or plant of kail. They must go out, hand in hand, with eyes shut, and pull the first they meet with: its being big or little, straight or crooked, is prophetic of the size and shape of the grand object of all their spells-the husband or wife. If any “yird,” or earth, stick to the root, that is “tocher,” or fortune; and the taste of the “custock,” that is, the heart of the stem, is indicative of the natural temper and disposition. Lastly, the stems, or, to give them their ordinary appellation, the “runts,” are placed somewhere above the head of the door; and the Christian names of the people whom chance brings into the house are, according to the priority of placing the “runts,” the names in question. —R. B.
They go to the barnyard, and pull each, at three different times, a stalk of oats. If the third stalk wants the “top-pickle,” that is, the grain at the top of the stalk, the party in question will come to the marriage-bed anything but a maid. —R. B.
When the corn is in a doubtful state, by being too green or wet, the stack-builder, by means of old timber, etc., makes a large apartment in his stack, with an opening in the side which is fairest exposed to the wind: this he calls a “fause-house.” —R. B.
Burning the nuts is a favorite charm. They name the lad and lass to each particular nut, as they lay them in the fire; and according as they burn quietly together, or start from beside one another, the course and issue of the courtship will be. —R. B.
Whoever would, with success, try this spell, must strictly observe these directions: Steal out, all alone, to the kiln, and darkling, throw into the “pot” a clue of blue yarn; wind it in a new clue off the old one; and, toward the latter end, something will hold the thread: demand, “Wha hauds?” i.e., who holds? and answer will be returned from the kiln-pot, by naming the Christian and surname of your future spouse. —R. B.
Take a candle and go alone to a looking-glass; eat an apple before it, and some traditions say you should comb your hair all the time; the face of your conjugal companion, to be, will be seen in the glass, as if peeping over your shoulder. —R. B.
Steal out, unperceived, and sow a handful of hemp-seed, harrowing it with anything you can conveniently draw after you. Repeat now and then: “Hemp-seed, I saw thee, hemp-seed, I saw thee; and him (or her) that is to be my true love, come after me and pou thee.” Look over your left shoulder, and you will see the appearance of the person invoked, in the attitude of pulling hemp. Some traditions say, “Come after me and shaw thee,” that is, show thyself; in which case, it simply appears. Others omit the harrowing, and say: “Come after me and harrow thee.” —R. B.
This charm must likewise be performed unperceived and alone. You go to the barn, and open both doors, taking them off the hinges, if possible; for there is danger that the being about to appear may shut the doors, and do you some mischief. Then take that instrument used in winnowing the corn, which in our country dialect we call a “wecht,” and go through all the attitudes of letting down corn against the wind. Repeat it three times, and the third time an apparition will pass through the barn, in at the windy door and out at the other, having both the figure in question, and the appearance or retinue, marking the employment or station in life. —R. B.
Take an opportunity of going unnoticed to a “bear-stack,” and fathom it three times round. The last fathom of the last time you will catch in your arms the appearance of your future conjugal yoke-fellow. —R. B.
You go out, one or more (for this is a social spell), to a south running spring, or rivulet, where “three lairds’ lands meet,” and dip your left shirt sleeve. Go to bed in sight of a fire, and hang your wet sleeve before it to dry. Lie awake, and, some time near midnight, an apparition, having the exact figure of the grand object in question, will come and turn the sleeve, as if to dry the other side of it. —R. B.
Take three dishes, put clean water in one, foul water in another, and leave the third empty; blindfold a person and lead him to the hearth where the dishes are ranged; he (or she) dips the left hand; if by chance in the clean water, the future (husband or) wife will come to the bar of matrimony a maid; if in the foul, a widow; if in the empty dish, it foretells, with equal certainty, no marriage at all. It is repeated three times, and every time the arrangement of the dishes is altered. —R. B.
Sowens, with butter instead of milk to them, is always the Halloween Supper. —R. B.