Welcome to a fascinating exploration of Halloween’s many layers and dimensions, a festival that has evolved over centuries and across continents. From its roots in Celtic Pagan traditions to its modern-day manifestations, Halloween serves as a complex tapestry of cultural, psychological, and spiritual elements. We delve into the academic perspectives on how Halloween has been shaped by various influences, including Irish and American cultural influxes, and how it has been received in different religious and social contexts. We also examine the festival’s therapeutic and imaginative roles for both children and adults. So, prepare to journey through time and across cultural landscapes as we unpack the multifaceted world of Halloween—a festival that invites us to confront our deepest fears, even as it allows us to revel in the joy of imagination and community.(Hutton, 2001, pp.736–763)

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Hello Symposiasts, I’m Dr Angela Puca, religious studies PhD, and this is your online resource for the academic study of Magick, esotericism, Paganism, Shamanism, and all things occult.

In this episode, we’re diving deep into Halloween’s origins and evolution in the British Isles and Ireland. To fully appreciate the intricate layers of today’s discussion, I highly recommend viewing its companion episode that delves into the history of the Pagan Celtic festival of Samhain—consider this episode an enlightening sequel. Our scholarly journey today is guided by the seminal work “The Stations of the Sun” by Ronald Hutton. So, fasten your seat belts as we explore how Halloween has transformed over time, shaping and being shaped by the cultural and spiritual landscapes of the UK and Ireland.

By the close of the Middle Ages, the Christian celebration of the dead, variously known as Hallowtide, Hollontide, or Allantide, had evolved into a grand event, especially in England. The rituals were elaborate, involving special attire, processions, and an abundance of candles and torches. Churches would often go to great lengths to make the occasion memorable, such as hiring musicians. The ringing of church bells was a significant part of the evening, intended to comfort souls in purgatory.

This complex of rituals faced challenges with the rise of Protestantism, which rejected many of the underlying beliefs, such as purgatory and the intercession of saints. Although the practices survived the reign of Henry VIII, they were increasingly suppressed under Edward VI. The custom saw a brief revival under Queen Mary but faced its ultimate demise during the Elizabethan Reformation. Despite its official prohibition, the tradition was so deeply ingrained that people continued to practice it, leading to legal repercussions well into the 1580s. The struggle to suppress this ritual was one of the most protracted in the Elizabethan era, highlighting the tension between religious reform and deeply held popular beliefs.

In the early 19th century, people in the Lancashire parish of Whalley developed a ritual known as ‘Teen’lay’ to pray for the dead outside of churches. Families would gather on hills near their homes at midnight before All Saints’ Day, lighting a bunch of straw and praying until the flames went out. This practice was not limited to Lancashire; similar rituals were observed in Derbyshire and even as far south as Hertfordshire. These rituals were a response to the suppression of official church ceremonies for the dead, especially after the Reformation.

Another tradition involved the baking and distribution of ‘Soul Mass cakes’ on All Souls’ Day. Originating from a practice mentioned in a 1511 tract called Festyvall, these oat cakes were given to the poor by wealthier individuals in Lancashire and Herefordshire. In return, the recipients would recite a couplet to pray for the souls of the departed. By the end of the 17th century, this custom had spread to other counties like Shropshire and was not limited to Catholics. Visitors to households on All Souls’ Day were expected to take a ‘soul cake’ from a pile on the table and recite a rhyme asking for mercy on Christian souls.

Both the ‘Teen’lay’ ritual and the ‘Soul Mass cakes’ tradition represent adaptive strategies people employed to continue praying for the dead despite the official religious changes that discouraged such practices. These customs also served other functions, such as protection and purification, indicating their multifaceted roles in the communities where they were practised.

By the 19th century, the custom of ‘souling’ or ‘soul-caking’ had evolved into a practice where groups of poor people, often children, would go door-to-door on All Saints’ or All Souls’ Day asking for food or money. This tradition was particularly prevalent in counties ranging from Lancashire to Monmouthshire and extended into Wales and other parts of England.

While the original purpose of praying for the dead was still evident in some places, the custom had largely transformed into an occasion for the poor to seek alms from their wealthier neighbours.

Various songs and rhymes were associated with this practice, and they had become quite standardized by the late 19th century. The custom faced challenges due to educational reforms in 1870, which kept children in school during daylight hours, making it difficult to continue the tradition. However, it proved resilient in some rural areas like Cheshire and northern Shropshire, where it was still practised in the 1950s.

In Central Cheshire, young men also participated in ‘souling,’ often providing entertainment in return for ‘soul cakes’ and beer. They performed plays that integrated local legends and characters, creating a unique form of the English Mummers’ Play. Although the tradition waned towards the end of the century, it was revived in some areas and has been the subject of academic studies, particularly focusing on the sociology of revived seasonal customs.

The Antrobus play, a form of Mummers’ Play, has evolved from profit-driven entertainment in an agricultural setting to a genuine ritual maintained by industrial workers for the sake of tradition. The play serves to reinforce community identity, especially as Antrobus is on the edge of an expanding industrial area. The play’s characters are peripheral and economically unproductive, contributing to a sense of disharmony that ultimately defines and reinforces the community.

This evolution of the Antrobus play reflects broader changes in how communities adapt customs originally intended to comfort the dead. While some of these customs have faded away, others have been transformed to meet the changing needs of communities. By 1928, the Church of England had restored the Feast of All Souls as a commemoration of the dead, but this was overshadowed by Armistice Day, which became a national festival to honour the sacrifices made during the First World War. Initially, the mood of Armistice Day was uncertain, but by 1928, it had settled into a solemn commemoration characterized by mourning, sacrifice, and redemption. This shift was influenced by a general mood of revulsion against war and was well-suited to a season naturally associated with death. The focus of commemoration shifted further to church services on ‘Remembrance Sunday’ during the Second World War, reflecting the emotional intensity that once accompanied All Saints’ Night.

In the British Isles, the celebration of All Hallows’ Eve varies significantly across regions, reflecting a blend of pagan and Christian traditions. In 19th-century Ireland, where Catholicism remained dominant, the evening was marked by communal meals, prayers for the dead, and social activities. The Highlands of Scotland also considered the night as a significant occasion for family gatherings, although prayers for the dead were generally absent due to the Protestant majority. In Wales, some rituals blurred religious boundaries, such as leaving bread on the windowsill for ancestral spirits.

In contrast, England and southern Scotland had fewer festivities and a greater sense of fear associated with the season. In Lancashire, for example, the nights of All Saints and All Souls were considered times when spirits were especially active. In Cambridgeshire, various precautions were taken to ward off evil forces, reflecting a lack of communal rituals to address the season’s uncanny atmosphere.

A common feature across Ireland, northern Scotland, Man, and Wales was the practice of divination, particularly concerning matters of death and marriage. Methods like casting nuts into fires were widespread and date back centuries.

The night was also marked by the appearance of mummers or guisers, who would go about in costumes. These figures were especially prominent in Ireland, where they sometimes collected for the feast, and in Scotland, where they were allowed to exercise great freedom in the houses they visited. Overall, the celebration of All Hallows’ Eve in the British Isles is a complex landscape of traditions, reflecting both regional and religious influences.

In Ireland and parts of Scotland, Halloween was also a time for pranks, such as banging on doors or turning animals around in their shafts. In County Waterford, the night was even known as ‘Mischief Night.’ In northern Scotland, such customs date back to at least 1736.

Turnips or mangelwurzels were traditionally hollowed out to act as lanterns, often carved with faces to represent spirits or goblins. These were common in Ireland and parts of Scotland and Somerset. In Somerset, they were known as ‘spunkies’ or ‘punkies,’ names also given to balls of ignited marsh gas. These lanterns were sometimes used to scare people and were associated with death.

In England, Halloween celebrations were relatively muted until the 20th century. The situation changed dramatically in the USA with large-scale Irish immigration in the 19th century, which brought intensive Halloween celebrations. By the first half of the 20th century, Halloween had become a national festivity in the USA, complete with trick-or-treating and pumpkin lanterns, influencing celebrations in other parts of the world, including England.

By the mid-20th century, Halloween had become a major festival in England, particularly in areas with strong Irish influence or existing local customs. Its popularity continued to grow throughout the century, largely influenced by American traditions, and it has now become a national feast focused on the supernatural. However, this rise in popularity has not been without controversy. Starting in the late 1980s, evangelical Christian groups, particularly in Protestant denominations, began to criticise the celebration of Halloween, especially in schools. Their arguments generally revolve around the idea that Halloween glorifies evil powers and is fundamentally un-Christian.

These criticisms raise interesting points for historians. For one, it’s noteworthy that in a modern, pluralistic society, some Christian groups are uncomfortable with a national festival that lacks an overt Christian component. Secondly, the history of Halloween is deeply intertwined with Christian traditions, particularly the Roman Catholic feast of the dead, making the claim that it is ‘unchristian’ either misinformed or disingenuous.

As Ronald Hutton explains, the criticisms can also be understood in a modern context. Halloween challenges contemporary industrial society’s discomfort with two phenomena: the supernatural and death. While the supernatural is officially denied yet still captures the public’s imagination, death has become increasingly medicalised and sanitised, lacking any ritual function. In this context, Halloween serves as a counterpoint, bringing these taboo subjects into the open.

Dressing up as monsters during Halloween serves as a form of play therapy for children, helping them confront and understand the unseen and sometimes frightening world of dreams. This contributes to a balanced development of their personalities. For adults, the festival offers a break from conventions, allowing them to engage in fancy dress parties, enjoy fireworks displays, and partake in other childhood joys. Halloween is a time for tricks, games, and tapping into the realms of myth and imagination, which are crucial for maintaining mental health and fostering creativity. Rooted in a Celtic Pagan past, the festival preserves the ancient custom of an end-of-summer feast. Rather than being feared, Halloween should be embraced as a time for both children and adults to come to terms with their fears of change and death. It should also be a time for celebration, storytelling, and games, serving as an opportunity to laugh in the face of adversity and challenge the darkness of winter.

So, from your esotericism doctor, happy Halloween or Samhain.

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REFERENCE 📚
Hutton, R. 2001. The Stations of the Sun: A History of the Ritual Year in Britain. Oxford University Press.

First uploaded 26 Oct 2023