CHAPTER IX

"This is the nicht o' Hallowe'enWhen a' the witchie may be seen;Some o' them black, some o' them green,Some o' them like a turkey bean."

A witches' party was conducted in this way. The wretched women who had sold their souls to the Devil, left a stick in bed which by evil means was made to have their likeness, and, anointed with the fat of murdered babies flew off up the chimney on a broomstick with cats attendant. Burns tells the story of a company of witches pulling ragwort by the roadside, getting each astride her ragwort with the summons "Up horsie!" and flying away.

"The hag is astrideThis night for a ride,The devils and she together:Through thick and through thin,Now out and now in,Though ne'er so foul be the weather.* * * * *"A thorn or a burrShe takes for a spur,With a lash of the bramble she rides now.Through brake and through briers,O'er ditches and mires,She follows the spirit that guides now."

"The hag is astrideThis night for a ride,The devils and she together:Through thick and through thin,Now out and now in,Though ne'er so foul be the weather.

* * * * *

"A thorn or a burrShe takes for a spur,With a lash of the bramble she rides now.Through brake and through briers,O'er ditches and mires,She follows the spirit that guides now."

Herrick:The Hag.

The meeting-place was arranged by the Devil, who sometimes rode there on a goat. At their supper no bread or salt was eaten; they drank out of horses' skulls, and danced, sometimes back to back, sometimes from west to east, for the dances at the ancient Baal festivals were from east to west, and it was evil and ill-omened to move the other way. For this dance the Devil played a bag-pipe made of a hen's skull and cats' tails.

"There sat Auld Nick, in shape o' beast;A tousie tyke, black, grim, and large,To gie them music was his charge:He screw'd the pipes and gart them skirl,Till roof and rafters a' did dirl."[1]

Burns:Tam o' Shanter.

[1]Ring.

The light for the revelry came from a torchflaring between the horns of the Devil's steed the goat, and at the close the ashes were divided for the witches to use in incantations. People imagined that cats who had been up all night on Hallowe'en were tired out the next morning.

Tam o' Shanter who was watching such a dance

"By Alloway's auld haunted kirk"

in Ayrshire, could not resist calling out at the antics of a neighbor whom he recognized, and was pursued by the witches. He urged his horse to top-speed,

"Now do thy speedy utmost, Meg,And win the key-stane of the brig;There at them thou thy tail may toss,A running stream they dare na cross!"

Burns:Tam o' Shanter.

but poor Meg had no tail thereafter to toss at them, for though she saved her rider, she was only her tail's length beyond the middle of the bridge when the foremost witch graspedit and seared it to a stub.

Such witches might be questioned about the past or future.

"He that dare sit on St. Swithin's Chair,When the Night-Hag wings the troubled air,Questions three, when he speaks the spell,He may ask, and she must tell."

Scott:St. Swithin's Chair.

Children make of themselves bogies on this evening, carrying the largest turnips they can save from harvest, hollowed out and carved into the likeness of a fearsome face, with teeth and forehead blacked, and lighted by a candle fastened inside.

If the spirit of a person simply appears without being summoned, and the person is still alive, it means that he is in danger. If he comes toward the one to whom he appears the danger is over. If he seems to go away, he is dying.

An apparition from the future especially is sought on Hallowe'en. It is a famous time for divination in love affairs. A typicaleighteenth century party in western Scotland is described by Robert Burns.

Cabbages are important in Scotch superstition. Children believe that if they pile cabbage-stalks round the doors and windows of the house, the fairies will bring them a new brother or sister.

"And often when in his old-fashioned wayHe questioned me,...Who made the stars? and if within his handHe caught and held one, would his fingers burn?If I, the gray-haired dominie, was dugFrom out a cabbage-garden such as heWas found in——"

Buchanan:Willie Baird.

Kale-pulling came first on the program in Burns'sHallowe'en. Just the single and unengaged went out hand in hand blindfolded to the cabbage-garden. They pulled the first stalk they came upon, brought it back to the house, and were unbandaged. The size and shape of the stalk indicated the appearance of the future husband or wife.

"Maybe you would rather not pull a stalkthat was tall and straight and strong—that would mean Alastair? Maybe you would rather find you had got hold of a withered old stump with a lot of earth at the root—a decrepit old man with plenty of money in the bank? Or maybe you are wishing for one that is slim and supple and not so tall—for one that might mean Johnnie Semple."Black:Hallowe'en Wraith.

Black:Hallowe'en Wraith.

A close white head meant an old husband, an open green head a young one. His disposition would be like the taste of the stem. To determine his name, the stalks were hung over the door, and the number of one's stalk in the row noted. If Jessie put hers up third from the beginning, and the third man who passed through the doorway under it was named Alan, her husband's first name would be Alan. This is practised only a little now among farmers. It has special virtue if the cabbage has been stolen from the garden of an unmarried person.

Sometimes the pith of a cabbage-stalk was pushed out, the hole filled with tow, which was set afire and blown through keyholes onHallowe'en.

"Their runts clean through and through were bored,And stuffed with raivelins fou,And like a chimley when on fireEach could the reek outspue."Jock through the key-hole sent a cloudThat reached across the house,While in below the door reek rushedLike water through a sluice."

"Their runts clean through and through were bored,And stuffed with raivelins fou,And like a chimley when on fireEach could the reek outspue.

"Jock through the key-hole sent a cloudThat reached across the house,While in below the door reek rushedLike water through a sluice."

Dick:Splores of a Hallowe'en.

Cabbage-broth was a regular dish at the Hallowe'en feast. Mashed potatoes, as in Ireland, or a dish of meal and milk holds symbolic objects—a ring, a thimble, and a coin. In the cake are baked a ring and a key. The ring signifies to the possessor marriage, and the key a journey.

Apple-ducking is still a universal custom in Scotland. A sixpence is sometimes dropped into the tub or stuck into an apple to make the reward greater. The contestants must keep their hands behind their backs.

Nuts are put before the fire in pairs, insteadof by threes as in Ireland, and named for a lover and his lass. If they burn to ashes together, long happy married life is destined for the lovers. If they crackle or start away from each other, dissension and separation are ahead.

"Jean slips in twa, wi' tentie[1]e'e;Wha 't was, she wadna tell;But this isJock, an' this isme,She says in to hersel;He bleez'd owre her, an' she owre him,As they wad never mair part;Till fuff! he started up the lum,[2]And Jean had e'en a sair heartTo see't that night."

Burns:Hallowe'en.

[1]Careful.

[2]Chimney.

Three "luggies," bowls with handles like the Druid lamps, were filled, one with clean, one with dirty water, and one left empty. The person wishing to know his fate in marriage was blindfolded, turned about thrice, and put down his left hand. If he dipped it into the clean water, he would marry amaiden; if into the dirty, a widow; if into the empty dish, not at all. He tried until he got the same result twice. The dishes were changed about each time.

This spell still remains, as does that of hemp-seed sowing. One goes out alone with a handful of hemp-seed, sows it across ridges of ploughed land, and harrows it with anything convenient, perhaps with a broom. Having said:

"Hemp-seed, I saw thee,An' her that is to be my lassCome after me an' draw thee——"

Burns:Hallowe'en.

he looks behind him to see his sweetheart gathering hemp. This should be tried just at midnight with the moon behind.

"At even o' Hallowmas no sleep I sought,But to the field a bag of hemp-seed brought.I scattered round the seed on every side,And three times three in trembling accents cried,'This hemp-seed with my virgin hand I sow,Who shall my true-love be, the crop shall mow.'"

Gay:Pastorals.

A spell that has been discontinued is throwing the clue of blue yarn into the kiln-pot, instead of out of the window, as in Ireland. As it is wound backward, something holds it. The winder must ask, "Wha hauds?" to hear the name of her future sweetheart.

"An' ay she win't, an' ay she swat—I wat she made nae jaukin;Till something held within the pat,Guid Lord! but she was quakin!But whether 't was the Deil himsel,Or whether 't was a bauk-en'[1]Or whether it was Andrew Bell,She did na wait on talkinTo speir[2]that night."

Burns:Hallowe'en.

[1]Cross-beam.

[2]Ask.

Another spell not commonly tried now is winnowing three measures of imaginary corn, as one stands in the barn alone with both doors open to let the spirits that come in goout again freely. As one finishes the motions, the apparition of the future husband will come in at one door and pass out at the other.

"'I had not winnowed the last weight clean out, and the moon was shining bright upon the floor, when in stalked the presence of my dear Simon Glendinning, that is now happy. I never saw him plainer in my life than I did that moment; he held up an arrow as he passed me, and I swarf'd awa' wi' fright.... But mark the end o' 't, Tibb: we were married, and the grey-goose wing was the death o' him after a'.'"Scott:The Monastery.

Scott:The Monastery.

At times other prophetic appearances were seen.

"Just as she was at the wark, what does she see in the moonlicht but her ain coffin moving between the doors instead of the likeness of a gudeman! and as sure's death she was in her coffin before the same time next year."Anon:Tale of Hallowe'en.

Anon:Tale of Hallowe'en.

Formerly a stack of beans, oats, or barley was measured round with the arms againstsun. At the end of the third time the arms would enclose the vision of the future husband or wife.

Kale-pulling, apple-snapping, and lead-melting (see Ireland) are social rites, but many were to be tried alone and in secret. A Highland divination was tried with a shoe, held by the tip, and thrown over the house. The person will journey in the direction the toe points out. If it falls sole up, it means bad luck.

Girls would pull a straw each out of a thatch in Broadsea, and would take it to an old woman in Fraserburgh. The seeress would break the straw and find within it a hair the color of the lover's-to-be. Blindfolded they plucked heads of oats, and counted the number of grains to find out how many children they would have. If the tip was perfect, not broken or gone, they would be married honorably.

Another way of determining the number of children was to drop the white of an egg into a glass of water. The number of divisionswas the number sought. White of egg is held with water in the mouth, like the grains of oats in Ireland, while one takes a walk to hear mentioned the name of his future wife. Names are written on papers, and laid upon the chimney-piece. Fate guides the hand of a blindfolded man to the slip which bears his sweetheart's name.

A Hallowe'en mirror is made by the rays of the moon shining into a looking-glass. If a girl goes secretly into a room at midnight between October and November, sits down at the mirror, and cuts an apple into nine slices, holding each on the point of a knife before she eats it, she may see in the moonlit glass the image of her lover looking over her left shoulder, and asking for the last piece of apple.

The wetting of the sark-sleeve in a south-running burn where "three lairds' lands meet," and carrying it home to dry before the fire, was really a Scotch custom, but has already been described in Ireland.

"The last Hallowe'en I was waukin[1]My droukit[2]sark-sleeve, as ye kin—His likeness came up the house staukin,And the very grey breeks o' Tam Glen!"

Burns:Tam Glen.

[1]Watching.

[2]Drenched.

Just before breaking up, the crowd of young people partook of sowens, oatmeal porridge cakes with butter, and strunt, a liquor, as they hoped for good luck throughout the year.

The Hebrides, Scottish islands off the western coast, have Hallowe'en traditions of their own, as well as many borrowed from Ireland and Scotland. Barra, isolated near the end of the island chain, still celebrates the Celtic days, Beltaine and November Eve.

In the Hebrides is the Irish custom of eating on Hallowe'en a cake of meal and salt, or a salt herring, bones and all, to dream of some one bringing a drink of water. Not a word must be spoken, nor a drop of water drunk till the dream comes.

In St. Kilda a large triangular cake is baked which must be all eaten up before morning.

A curious custom that prevailed in theisland of Lewis in the eighteenth century was the worship of Shony, a sea-god with a Norse name. His ceremonies were similar to those paid to Saman in Ireland, but more picturesque. Ale was brewed at church from malt brought collectively by the people. One took a cupful in his hand, and waded out into the sea up to his waist, saying as he poured it out: "Shony, I give you this cup of ale, hoping that you'll be so kind as to send us plenty of sea-ware, for enriching our ground the ensuing year." The party returned to the church, waited for a given signal when a candle burning on the altar was blown out. Then they went out into the fields, and drank ale with dance and song.

The "dumb cake" originated in Lewis. Girls were each apportioned a small piece of dough, mixed with any but spring water. They kneaded it with their left thumbs, in silence. Before midnight they pricked initials on them with a new pin, and put them by the fire to bake. The girls withdrew to the farther end of the room, still insilence. At midnight each lover was expected to enter and lay his hand on the cake marked with his initials.

In South Uist and Eriskay on Hallowe'en fairies are out, a source of terror to those they meet.

"Hallowe'en will come, will come,Witchcraft will be set a-going,Fairies will be at full speed,Running in every pass.Avoid the road, children, children."

But for the most part this belief has died out on Scottish land, except near the Border, and Hallowe'en is celebrated only by stories and jokes and games, songs and dances.

Man especially has a treasury of fairy tradition, Celtic and Norse combined. Manx fairies too dwell in the middle world, since they are fit for neither heaven nor hell. Even now Manx people think they see circles of light in the late October midnight, and little folk dancing within.

Longest of all in Man was Sauin (Samhain) considered New Year's Day. According to the old style of reckoning time it came on November 12.

"To-night is New Year's night.Hogunnaa!"

Mummers' Song.

As in Scotland the servants' year ends with October.

New Year tests for finding out the future were tried on Sauin. To hear her sweetheart's name a girl took a mouthful of waterand two handfuls of salt, and sat down at a door. The first name she heard mentioned was the wished-for one. The three dishes proclaimed the fate of the blindfolded seeker as in Scotland. Each was blindfolded and touched one of several significant objects—meal for prosperity, earth for death, a net for tangled fortunes.

Before retiring each filled a thimble with salt, and emptied it out in a little mound on a plate, remembering his own. If any heap were found fallen over by morning, the person it represented was destined to die in a year. The Manx looked for prints in the smooth-strewn ashes on the hearth, as the Scotch did, and gave the same interpretation.

There had been Christian churches in Britain as early as 300a. d., and Christian missionaries, St. Ninian, Pelagius, and St. Patrick, were active in the next century, and in the course of time St. Augustine. Still the old superstitions persisted, as they always do when they have grown up with the people.

King Arthur, who was believed to havereigned in the fifth century, may be a personification of the sun-god. He comes from the Otherworld, his magic sword Excalibur is brought thence to him, he fights twelve battles, in number like the months, and is wounded to death by evil Modred, once his own knight. He passes in a boat, attended by his fairy sister and two other queens,

"'To the island-valley of Avilion;Where falls not hail, or rain, or any snow,Nor ever wind blows loudly; but it liesDeep-meadowed, happy, fair with orchard-lawnsAnd bowery hollows crown'd with summer sea——'"

Tennyson:Passing of Arthur.

The hope of being healed there is like that given to Cuchulain (q. v.), to persuade him to visit the fairy kingdom. Arthur was expected to come again sometime, as the sun renews his course. As he disappeared from the sight of Bedivere, the last of his knights,

"The new sun rose bringing the new year."

Ibid.

Avilion means "apple-island." It was likethe Hesperides of Greek mythology, the western islands where grew the golden apples of immortality.

In Cornwall after the sixth century, the sun-god became St. Michael, and the eastern point where he appeared St. Michael's seat.

"Where the great vision of the guarded mountLooks toward Namancos, and Bayona's hold."

Milton:Lycidas.

As fruit to Pomona, so berries were devoted to fairies. They would not let any one cut a blackthorn shoot on Hallowe'en. In Cornwall sloes and blackberries were considered unfit to eat after the fairies had passed by, because all the goodness was extracted. So they were eaten to heart's content on October 31st, and avoided thereafter. Hazels, because they were thought to contain wisdom and knowledge, were also sacred.

Besides leaving berries for the "Little People," food was set out for them on Hallowe'en, and on other occasions. They rewarded this hospitality by doing an extraordinaryamount of work.

"—how the drudging goblin sweatTo earn his cream-bowl duly set,When in one night, ere glimpse of morn,His shadowy flail hath threshed the cornThat ten day-laborers could not end.Then lies him down the lubbar fiend,And stretcht out all the chimney's lengthBasks at the fire his hairy strength."

Milton:L'Allegro.

Such sprites did not scruple to pull away the chair as one was about to sit down, to pinch, or even to steal children and leave changelings in their places. The first hint of dawn drove them back to their haunts.

"When larks 'gin sing,Away we fling;And babes new borne steal as we go,And elfe in bedWe leave instead,And wend us laughing, ho, ho, ho!"

Jonson:Robin Goodfellow.

Soulless and without gratitude or memoryspirits of the air may be, like Ariel inThe Tempest. He, like the fairy harpers of Ireland, puts men to sleep with his music.

"Sebastian. What, art thou waking?Antonio. Do you not hear me speak?Sebastian. I do; and, surely,It is a sleepy language; and thou speak'stOut of thy sleep: What is it thou didst say?This is a strange repose, to be asleepWith eyes wide open; standing, speaking, moving,And yet so fast asleep."

"Sebastian. What, art thou waking?

Antonio. Do you not hear me speak?

Sebastian. I do; and, surely,It is a sleepy language; and thou speak'stOut of thy sleep: What is it thou didst say?This is a strange repose, to be asleepWith eyes wide open; standing, speaking, moving,And yet so fast asleep."

Shakspere:The Tempest.

The people of England, in common with those who lived in the other countries of Great Britain and in Europe, dreaded the coming of winter not only on account of the cold and loneliness, but because they believed that at this time the powers of evil were abroad and ascendant. This belief harked back to the old idea that the sun had been vanquished by his enemies in the late autumn. It was to forget the fearful influences about them that the English kept festival so much in thewinter-time. The Lords of Misrule, leaders of the revelry, "beginning their rule on All Hallow Eve, continued the same till the morrow after the Feast of the Purification, commonlie called Candelmas day: In all of which space there were fine and subtle disguisinges, Maskes, and Mummeries." This was written of King Henry IV's court at Eltham, in 1401, and is true of centuries before and after. They gathered about the fire and made merry while the October tempests whirled the leaves outside, and shrieked round the house like ghosts and demons on a mad carousal.

"The autumn wind—oh hear it howl:Without—October's tempests scowl,As he troops away on the raving wind!And leaveth dry leaves in his path behind.* * * * *"'Tis the night—the nightOf the graves' delight,And the warlock[1]are at their play!Ye think that withoutThe wild winds shout,But no, it is they—it is they!"

"The autumn wind—oh hear it howl:Without—October's tempests scowl,As he troops away on the raving wind!And leaveth dry leaves in his path behind.

* * * * *

"'Tis the night—the nightOf the graves' delight,And the warlock[1]are at their play!

Ye think that withoutThe wild winds shout,But no, it is they—it is they!"

Coxe:Hallowe'en.

[1]Devils.

Witchcraft—the origin of which will be traced farther on—had a strong following in England. The three witches inMacbethare really fates who foretell the future, but they have a kettle in which they boil

"Fillet of a fenny snake,* * * * *Eye of newt, and toe of frog,Wool of bat, and tongue of dog,Adder's fork, and blindworm's sting,Lizard's leg, and owlet's wing,For a charm of powerful trouble——"

"Fillet of a fenny snake,

* * * * *

Eye of newt, and toe of frog,Wool of bat, and tongue of dog,Adder's fork, and blindworm's sting,Lizard's leg, and owlet's wing,For a charm of powerful trouble——"

Shakspere:Macbeth.

They connect themselves thereby with those evil creatures who pursued Tam o' Shanter, and were servants of the Devil. In 1892 in Lincolnshire, people believed that if they looked in through the church door on Hallowe'en they would see the Devil preaching his doctrines from the pulpit, and inscribingthe names of new witches in his book.

The Spectre Huntsman, known in Windsor Forest as Herne the Hunter, and in Todmorden as Gabriel Ratchets, was the spirit of an ungodly hunter who for his crimes was condemned to lead the chase till the Judgment Day. In a storm on Hallowe'en is heard the belling of his hounds.

"Still, still shall last the dreadful chaseTill time itself shall have an end;By day they scour earth's cavern'd space,At midnight's witching hour, ascend."This is the horn, the hound, and horse,That oft the lated peasant hears:Appall'd, he signs the frequent cross,When the wild din invades his ears."

"Still, still shall last the dreadful chaseTill time itself shall have an end;By day they scour earth's cavern'd space,At midnight's witching hour, ascend.

"This is the horn, the hound, and horse,That oft the lated peasant hears:Appall'd, he signs the frequent cross,When the wild din invades his ears."

Scott:Wild Huntsman.

In the north of England Hallowe'en was called "nut-crack" and "snap-apple night." It was celebrated by "young people and sweethearts."

A variation of the nut test is, naming two for two lovers before they are put beforethe fire to roast. The unfaithful lover's nut cracks and jumps away, the loyal burns with a steady ardent flame to ashes.

"Two hazel-nuts I threw into the flame,And to each nut I gave a sweetheart's name.This with the loudest bounce me sore amaz'd,That in a flame of brightest color blaz'd;As blaz'd the nut, so may thy passion grow,For 't was thy nut that did so brightly glow."

Gay:The Spell.

If they jump toward each other, they will be rivals. If one of the nuts has been named for the girl and burns quietly with a lover's nut, they will live happily together. If they are restless, there is trouble ahead.

"These glowing nuts are emblems trueOf what in human life we view;The ill-matched couple fret and fume,And thus in strife themselves consume,Or from each other wildly startAnd with a noise forever part.But see the happy, happy pairOf genuine love and truth sincere;With mutual fondness, while they burnStill to each other kindly turn:And as the vital sparks decay,Together gently sink away.Till, life's fierce ordeal being past,Their mingled ashes rest at last."

With mutual fondness, while they burnStill to each other kindly turn:And as the vital sparks decay,Together gently sink away.Till, life's fierce ordeal being past,Their mingled ashes rest at last."

Graydon:On Nuts Burning, Allhallows Eve.

Sometimes peas on a hot shovel are used instead.

Down the centuries from the Druid tree-worship comes the spell of the walnut-tree. It is circled thrice, with the invocation: "Let her that is to be my true-love bring me some walnuts;" and directly a spirit will be seen in the tree gathering nuts.

"Last Hallow Eve I sought a walnut-tree,In hope my true Love's face that I might see;Three times I called, three times I walked apace;Then in the tree I saw my true Love's face."

Gay:Pastorals.

The seeds of apples were used in many trials. Two stuck on cheeks or eyelids indicated by the time they clung the faithfulness of the friends named for them.

"See from the core two kernels brown I take:This on my cheek for Lubberkin is worn,And Booby Clod on t'other side is borne;But Booby Clod soon drops upon the ground,A certain token that his love's unsound;While Lubberkin sticks firmly to the last.Oh! were his lips to mine but joined so fast."

Gay:Pastorals.

In a tub float stemless apples, to be seized by the teeth of him desirous of having his love returned. If he is successful in bringing up the apple, his love-affair will end happily.

"The rosy apple's bobbingUpon the mimic sea—'T is tricksy and elusive,And glides away from me."One moment it is dreamingBeneath the candle's glare,Then over wave and eddyIt glances here and there."And when at last I captureThe prize with joy aglow,I sigh, may I this sunshineOf golden rapture know"When I essay to gatherIn all her witcheryLove's sweetest rosy appleOn Love's uncertain sea."

"The rosy apple's bobbingUpon the mimic sea—'T is tricksy and elusive,And glides away from me.

"One moment it is dreamingBeneath the candle's glare,Then over wave and eddyIt glances here and there.

"And when at last I captureThe prize with joy aglow,I sigh, may I this sunshineOf golden rapture know

"When I essay to gatherIn all her witcheryLove's sweetest rosy appleOn Love's uncertain sea."

Munkittrick:Hallowe'en Wish.

An apple is peeled all in one piece, and the paring swung three times round the head and dropped behind the left shoulder. If it does not break, and is looked at over the shoulder it forms the initial of the true sweetheart's name.

"I pare this pippin round and round again,My sweetheart's name to flourish on the plain:I fling the unbroken paring o'er my head.A perfect 'L' upon the ground is read."

Gay:Pastorals.

In the north of England was a unique custom, "the scadding of peas." A pea-pod was slit, a bean pushed inside, and the opening closed again. The full pods were boiled, and apportioned to be shelled and the peas eaten with butter and salt. The one finding the bean on his plate would be married first. Gay records another test with peas which islike the final trial made with kale-stalks.

"As peascods once I plucked I chanced to seeOne that was closely filled with three times three;Which when I crop'd, I safely home convey'd,And o'er the door the spell in secret laid;—The latch moved up, when who should first come in,But in his proper person—Lubberkin."

Gay:Pastorals.

Candles, relics of the sacred fire, play an important part everywhere on Hallowe'en. In England too the lighted candle and the apple were fastened to the stick, and as it whirled, each person in turn sprang up and tried to bite the apple.

"Or catch th' elusive apple with a bound,As with the taper it flew whizzing round."

This was a rough game, more suited to boys' frolic than the ghostly divinations that preceded it. Those with energy to spare found material to exercise it on. In an old book there is a picture of a youth sitting on a stick placed across two stools. On one end of thestick is a lighted candle from which he is trying to light another in his hand. Beneath is a tub of water to receive him if he over-balances sideways. These games grew later into practical jokes.

The use of a goblet may perhaps come from the story of "The Luck of Edenhall," a glass stolen from the fairies, and holding ruin for the House by whom it was stolen, if it should ever be broken. With ring and goblet this charm was tried: the ring, symbol of marriage, was suspended by a hair within a glass, and a name spelled out by beginning the alphabet over each time the ring struck the glass.

When tired of activity and noise, the party gathered about a story-teller, or passed a bundle of fagots from hand to hand, each selecting one and reciting an installment of the tale till his stick burned to ashes.

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