As I’ve said, I’m tired.  The negativity of the mudslinging has sapped my energy and I now turn to a very different topic today.  Hallowe’en.

Hallowe’en is an important holiday for me and it’s roots are in the Celtic pagan New Year, Samhain.  (My mother and father were actually married on Hallowe’en, though neither of them were pagans…Interesting…).  Since I am, as I said, tired, I will post something from another site that puts it in a historical and understandable perspective, as I just can’t seem to deal with being La Professora today:

Samhain marks one of the two great doorways of the Celtic year, for the Celts divided the year into two seasons: the light and the dark, at Beltane on May 1st and Samhain on November 1st. Some believe that Samhain was the more important festival, marking the beginning of a whole new cycle, just as the Celtic day began at night. For it was understood that in dark silence comes whisperings of new beginnings, the stirring of the seed below the ground. Whereas Beltane welcomes in the summer with joyous celebrations at dawn, the most magically potent time of this festival is November Eve, the night of October 31st, known today of course, as Halloween.

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 calend, or first. 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. 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.

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.

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 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 [and is still amongst certain circles, pun intended] 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.”

Now, as a person of Northern French decent, I feel a strong tie to all things Celtic.  Many think of Celtic in terms of only Irish or Scottish or some such faction of peoples from the British Isles.  But the fact is that the Normans, whom invaded Britain near a thousand years ago were from the Continent…and from the area known in Roman times as Northern Gaul…the area now known as France.  So, it completely makes sense that I would eventually lean this way in my spiritual meanderings,

Add to this the fact that my maternal grandfather is Mexican and I have a deep affiity to the Latin community.  Hallowe’en falls during the Mexican version of the holiday, Los Dios de los Muertos (the Days of the Dead).  The origins of Los Dios de los Muertos also have their roots in a pagan celebration:

The Day of the Dead celebrations in Mexico can be traced back to the indigenous peoples such as the Olmec, Zapotec, Mixtec, Mexican, Aztec, Maya, P’urhépecha, and Totonac. Rituals celebrating the deaths of ancestors have been observed by these civilizations perhaps for as long as 2500–3000 years.[1] In the pre-Hispanic era, it was common to keep skulls as trophies and display them during the rituals to symbolize death and rebirth.

The festival that became the modern Day of the Dead fell in the ninth month of the Aztec calendar, about the beginning of August, and was celebrated for an entire month. The festivities were dedicated to the goddess Mictecacihuatl,[2] known as the “Lady of the Dead,” corresponding to the modern Catrina.

In most regions of Mexico, November 1st honors deceased children and infants where as deceased adults are honored on November 2nd. This is indicated by generally referring to November 1st mainly as “Día de los Inocentes” (Day of the Innocents) but also as “Día de los Angelitos” (Day of the Little Angels) and November 2nd as “Día de los Muertos” or “Día de los Difuntos” (Day of the Dead).”

So, is it any wonder that I have such an interest in this holiday? 

I really don’t have much else to say…as I said, I’m tired.  But tonight I will not be out with the hoople-heads making a spectacle and mockery.  I will be at home, with my good friends, drinking and indulging in a not-so-pagan guilty pleasure…horror flicks. 

Oh, yeah…and somewhere during our own version of festivities we will raise our glasses and toast those that have come before us, or that are no longer with us, especially and including my little brother John Dmitri, mo’ Gran’mere Lucienne and mi Abuelo Mauricio.

 Johno @ B&O 082402 (crop) Lucienne Blanche Albert Petite Reyes c late 1940s Mauricio Lara Reyes c 1940s

Blessings…

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