by Anne Ross
Carmichael recorded a reaping blessing which contains the memory of the agricultural and pagan aspects of the festival.
On Tuesday of the feast at the rise of the sun,
And the back of the ear of corn to the east,
I will go forth with my sickle under my arm,
And I will reap the cut the first act.
I will let my sickle down,
While the fruitful ear is in my grasp,
I will raise mine eye upwards,
I will turn me on my heel quickly.
Rightway as travels the sun,
From the direction of the east to the west,
From the direction of the north with motion slow,
To the very core of the direction of the south.
I will give thanks to the king of grace,
For the growing crops of the ground,
He will give food to ourselves and to the flocks
According as He disposeth to us.
The Scottish Lughnasa tradition differed from the Irish and took place on St Michael’s Day, 29 September; this would seem to strengthen T.C. Lethbridge’s equation of the Christian saint, Michael, with the pagan god, Lugh. This later date is made clear in another incantation recorded by Carmichael:
The Feast Day of Michael, day beneficent,
I will put my sickle round about
The root of my corn as was wont;
I will lift the first cut quickly,
I will put it three times round
My head, saying my rune the while,
My back to the direction of the north,
My face to the fair sun of power.
I will throw the handful far from me
I will close my two eyes twice,
Should it fall in one bunch
My stacks will be productive and lasting,
No Carlin will come with bad times
To ask a palm bannock from us,
What time rough storms come with frowns
Nor stint nor hardship shall be on us.
Là Féill Moire, ‘Feast of St Mary’
Another important day in the Celtic calendar year which was still celebrated in Carmichael’s time was Là Féill Moire. This took place on 15 August, not long after the traditional Lughnasa feast, which it may have supplanted. Carmichael describes it as follows:
The Feast Day of Mary the Great is the 15th of August. Early in the morning of this day the people go into their fields and pluck ears of corn, generally bere, to make the ‘Moilean Moire’. These ears are laid on a rock exposed to the sun, to dry. When dry, they are husked in the hand, winnowed in a fan, ground in a quern, kneaded on a sheep-skin, and formed into a bannock, which is called ‘Moilean Moire’, ‘the fatling of Mary’. The bannock is toasted before a fire of rowans or some other sacred wood. Then the husbandman breaks the bannock and gives a bit to his wife and to each of his children, in order according to their ages, and the family raise the ‘Iolach Mhoire Mháthair’ ‘The Paean of Mary Mother’ who promised to shield them, and who did and will shield them from scath [harm] till the day of death. While singing thus, the family walk sunwise round the fire, the father leading, the mother following, and the children following according to age. After going round the fire, the man puts the embers of the fagot-fire, with bits of old iron, into a pot, which he carries sunwise round the outside of his house, sometimes round his steadings and his fields, and his flocks gathered in for the purpose. He is followed without as within by his household, all singing the praise of Mary Mother the while. The scene is striking and picturesque, the family being arrayed in their brightest and singing their best.
Máire MacNeill, in her brilliant book The Festival of Lughnasa, deals mainly with the Irish evidence; she rightly comments, of the Scottish surviving traditions, on the gravity and formality with which they were performed, in contrast to the ‘rustic high spirits’ of the Irish assemblies.
The end of the harvest was also marked by feasting and dancing and celebrations of all kinds. There are still many traditions extant about the cutting of the Corn Dolly or Maiden, ‘A’ Mhaighdean’ as the last sheaf was widely named in the Highlands. It is still done in parts of the Highlands, and the writer has been in farmhouses in central Perthshire where the Maiden occupies a prominent place in the kitchen, waiting for the first day of ploughing, when it is traditionally given to the horses. In this mechanised age, the cows often get the Corn Dolly instead. This custom was once widespread in Britain; the last sheaf was regarded as a symbol of good luck and treated with great respect and honour. Sometimes it was placed in the local Church; at other times it decorated the farmer’s house. Now that the conviviality and communal spirit of the harvest field have given way to the solitary efficiency of mechanical harvesters it is a custom that has almost died out as a spontaneous folk practice. In the Highlands, apart from the few places where the tradition survives vestigially, details can still be obtained from the local people about what really went on when the custom was universal. Even in the small area of Loch Tayside and the Carse of Dull in Perthshire, the custom varied from farm to farm. And over the entire Highland area there were marked variations in practice. One important detail was in the identity of the person who was to actually scythe the Maiden. In Rannoch, it was the youngest person on the harvest-field who cut the last sheaf; this could be either a girl or a boy. The writer met one man who remembers cutting it as a boy on Loch Tayside, and the great honour that was accorded to him on that occasion. No doubt in pagan times, a maiden was actually sacrificed after being decked and carried round the fields, and her blood would be a means of ensuring a successful harvest in the following year. This custom is ancient, and in Gaul the image of a goddess used to be carried round the fields with great ritual and solemnity.
In Strathtay it was the farmer himself who cut the Maiden and this tradition continued into recent times, but it was not followed by any special celebration; in Glenlochay, it was likewise the farmer who cut the last sheaf. Near Kenmore, Perthshire, the Maiden was given to the horses when the first load of the next year’s harvest was brought in. A native of Glen Lyon remembers how universal this practice was when she was a girl. She still carries it on in her own farm, and the Maiden is given to the horses on the first day of ploughing. In Glen Lyon the last sheaf was called A’ Mhaighdean and dressed like a young girl if the harvest was a good one; if bad, it was called the Cailleach, ‘Hag’, and dressed up like an old woman. This is the typical Celtic concept of the duality of the goddess — young, beautiful, favourable to mankind, or old, hideous, and hostile. In Skye, Harris and in Kintail one of the names for the last sheaf was the Gobhar Bhacach, ‘Lame Goat’; it is interesting to note that at Saint Gall (Switzerland) the last sheaf was known as the ‘Crooked Goat’. In the Hebrides and other areas, the last sheaf had rather sinister connotations. It was used as a dire insult to the man who was last in cutting his corn. This could result in actual physical violence and bloodshed, and would seem to be reminiscent of some ancient ritual connected with harvest sacrifice, for which there is plenty of evidence in the pagan Celtic world, as we have noted above. A man who had cut his own Cailleach or Gobhar Bhacach could throw it into the field of a farmer who was still working on his grain. It was considered very unlucky to be the last person in the community to finish the harvest. Anyone receiving the last sheaf in this manner regarded it as a very bad omen, because it was widely believed that he would have to support an actual Cailleach throughout the winter. There are accounts dating to the nineteenth century of the violence done to those who were caught by a farmer throwing the last sheaf onto his land; in one instance the messenger was ‘caught, stripped, clipped, and sent home naked’. This was one of the lighter penalties for such an act. One cannot wonder at this because it was firmly believed that:
Loss of cattle, loss on account of death and accident
Will befall the luckless one of the Gobhar Bhacach.
As a result of this belief, no one wanted to be last with his corn-c
utting and there was tremendous activity in order to complete the work in good time. It was customary in the Hebrides to bind up the straw, the last sheaf of corn cut on the field and to fashion it into the likeness of a woman with dock leaves, stalks of ragwort and all tied into shape with many-coloured threads. In Argyll, Uist, parts of Perthshire, etc., this was known as the Cailleach, as we have seen. A special ritual was observed when someone wanted to insult a neighbour by throwing the Cailleach or Maiden into his field; usually, a young man hastily mounted his horse and galloped at full speed past the uncut field of his neighbour, pretending he was going somewhere else; he would then fling the Cailleach into the field as he passed. The punishments varied as we have seen, if the offender was caught, and one of these was known as bearradh eòin is amadain air, ‘a clipping of bird and of a fool on him’; this meant the shaving off of the culprit’s beard and hair. People felt so strongly about this insult and the hazards it would bring to the household that a crofter would seemingly prefer to see his best cow drop dead than have the Cailleach thrown into his fields.
Là Féill Bharr, ‘Feast of St Barr’
Martin Martin records that all the inhabitants of Barra observed the Festival of St Barr, the patron saint of the island on 27 September. It was their custom to ride on horseback, and this ritual ride was concluded by riding three times round St Barr’s Church. Martin tells how a foreign priest happened to arrive on the Island while this festival was in progress. The inhabitants immediately asked him to preach a commemoration service in honour of their patron, St Barr, according to ancient custom. The priest had never even heard of St Barr ‘and knowing nothing of his virtues could say nothing in his praise’. He did, however, offer to preach about St Paul or St Peter; this greatly upset the natives. They said he could not be a true priest if he had not heard of St Barr for the Pope himself was aware of him. Priest and people parted with mutual ill-feeling. They also had another cavalcade on St Michael’s Day, two days later. All strangers, together with the family must eat bread that night, according to Martin.
St Michael’s Day
Michael was an immensely popular Highland saint, and was indeed invoked widely throughout the Celtic world. As we have seen, he would appear to have taken over the rôle of some earlier pagan protector, as was so often the case. Michael was indeed spoken of as ‘the god Michael’ right down to Carmichael’s time, and brian Michael. An incantation, recorded again by Carmichael, in honour of the saint, makes a frank equation between him and his pagan predecessor.
You were the warrior of courage
Going on the journey of prophecy,
You would not travel on a cripple,
You did take the steed of the god Michael,
He was without bit in his mouth,
You did ride him on the wing,
You did leap over the knowledge of nature.
These lines would not have been out of place in any description of a typical Celtic deity riding his unbridled horse fearlessly through the skies, or over the seas.
This feast, which must have a great antiquity in the Highlands, is frequently referred to by Martin Martin. Of Lewis, he says that all the inhabitants were Protestant, apart from one Catholic family; at Michaelmas they had a cavalcade and both sexes rode on horseback. There was a cavalcade on the Island of Coll on St Michael’s Day. He gives a dramatic account of some riders he encountered when he came from South Uist. He saw some 60 men riding along the sands, directing their course for the east sea ‘and being between me and the sun, they made a great figure on the plain sands; we discovered them to be natives of South Uist for they alighted from their horses and went to gather cockles in the sands which are exceedingly plentiful there’. He states that there was a general cavalcade there on All Saints Day; the people baked the St Michael’s Cake at night, and the family and any strangers present ate it together at supper. Of Hirt (St Kilda) Martin records that on the Festival of All Saints the natives baked a large cake in the form of a triangle, furrowed round, and it must all be eaten that night. The people were extremely hospitable to strangers. There were 18 horses on the Island in Martin’s time; the inhabitants used to ride them at the Anniversary Cavalcade of All Saints; this feast they never failed to observe. They used to begin at the shore and ride as far as the houses. The only harness used was a straw rope to control the horse’s head. Of Harris, Martin says the people observed St Michael’s Day (all the inhabitants were Protestant) when they came together on horseback and made their cavalcade on the sands at low water.
Martin has some interesting details about St Michael’s Day customs in North Uist as he himself witnessed them. He says that the natives were much given to horse-riding, and they kept St Michael’s Day, both sexes then riding on horseback. The meeting-place was a large stretch of firm sand on the shore, and there they held horse races for small prizes, and these were eagerly sought after. He mentions an ancient custom whereby it was considered to be lawful for any of the inhabitants to steal his neighbour’s horse the night before the race and ride him all next day, provided he deliver him safe to the owner after the race. He describes the manner of racing; a race consisted of a few young men using neither saddles nor bridles, only two small ropes made of bent in place of a bridle; they had no spurs, using only their bare heels. And when they began the race, they threw these ropes on their horses’ necks and drove them vigorously with a piece of long seaware in each hand instead of a whip. This had been dried in the sun for several months before the Festival. As the people only met together on Sundays, such calendar festivals were regarded as times of great relaxation and joy. The men used to ride with their sweethearts behind them on horseback and gave each other presents. The men traditionally gave the women knives and purses; the women gave the men a pair of fine carrots.
Carmichael, as always, has invaluable details to add to our knowledge of this much-loved saint and his festival. Michael was the patron saint of the sea, various islands off the coasts of Britain, and Mont-Saint-Michel in Brittany, further testify to the connection of the saint both with eminences and the sea. He was also the patron saint of coastal districts, boats, horses and horsemen — hence the emphasis on horse-racing at his feast. Horse-racing was likewise a main feature of the ancient pagan Lughnasa Festival in Ireland, this perhaps strengthening the link between the god Lugh and the ‘god’ Michael. Temples were dedicated to him on the coasts in the Celtic countries; the late T.C. Lethbridge noted the close connection between Iron Age hillforts and dedications to Michael. Thus the Festival of St Michael on 29 September was, perhaps, one of the most blatantly pagan feasts of the Christian calendar, although the old faith was never far beneath the surface of any. On St Michael’s Eve, carrots were brought in, a special bannock called the struan was baked, lambs were sacrificed, and horses were stolen. On the Day there was a special early Mass, and the lamb and the cake were distributed; then there was a pilgrimage to the local burial-ground in honour of the ancestors — also an ancient pagan practice, worship of the ancestors and propitiation of the dead. There was a service at the burial-ground and a circuit of the churchyard was made. Carrots were then exchanged, and wishes were made during this act. The oda took place when horses were raced and athletic sports were indulged in. The Festival, in fact, much resembled the Old Irish descriptions of the feasts held under the aegis of the god and king. With night came revelry and merry-making of every kind. It was regarded as an auspicious time for lovemaking and betrothal. One person was appointed to guard the crops on St Michael’s Day and to make a circuit of the township on St Michael’s Night. Some days before the Festival, the women and girls gathered wild carrots. This was usually on the afternoon of the Sunday before the Feast and it was called Dòmhnach Curran, ‘Carrot Sunday’. If the soil was moist the carrots could be pulled out easily. If not, a special small three-pronged mattock was used; each woman would sing an incantation while pulling the sacred carrots. Carmichael records one of these chants which he heard from an old woman who had gathered carrot
s 80 years ago:
Cleft, fruitful, fruitful, fruitful,
Joy of carrots surpassing upon me,
Michael the brave endowing me,
Bride the fair be aiding me.
Progeny pre-eminent over every progeny,
Progeny on my womb,
Progeny pre-eminent over every progeny,
Progeny on my progeny.
To find a forked carrot was regarded as remarkably good luck and to be symbolic of real fertility. The women tried to rival each other in getting the most and best carrots. A special bag was suspended from the waist to put the culled carrots in, and this was known as a crioslachan, ‘little girdle’. The carrots were washed and tied up in small bunches with red thread; they were then put in pits near the houses and covered with sand. The people used to work all through the night on St Michael’s Eve. The men guarded their horses and stables, for people would try to steal a horse to use on the circuits of the following day. One proverb says:
Theft of horse on the Feast of Michael,
Theft that never was condemned.
It was essential to leave one horse for each man, but it could be the poorest of beasts. On St Michael’s Day, after the distribution of the food, the families would mount their horses and set out to make a circuit of St Michael’s burial ground. Husband and wife customarily rode on one horse; the children were also somehow fitted in as well. The priest would lead the procession, wearing a white robe and riding on a white horse; it must have been a magnificent sight to witness. If there was more than one priest present, they would ride abreast. While the circuit was being made all the people would sing the Iolach Mìcheil, Song of Michael the Victorious. After this ceremony, each girl presented her lover with a handful of carrots. Then the oda began. According to Carmichael’s information, the men raced their horses bare-headed, wearing only short trews and a shirt, without saddle or bridle. Sometimes the girls would compete with one another, sometimes with the men. The girls likewise rode bareback. Circuiting of some kind continued throughout the day. St Michael’s night was a time for high revelry in every township. The chief piper had the honour of selecting the place for the Céilidh, ‘party’. If the piper was a married man, each man present would make him some contribution; if single, he would play for no recompense. Fiddlers and other musicians also augmented the piping throughout the joyous night. It was the custom of the women to put their carrots into a linen bag with the name of the owner. During the day and the evening celebrations gifts were exchanged between the sexes.
