BEALLTUINN - FIRES OF BEALL
ORIGIN OF THE FESTIVAL
Bealltuinn is unlike the other three Great Festivals or Fire Festivals, in that Samhuinn, Imbolc and Lughnasadh are quite distinct, and although there are controversies, their natures are well established in Celtic pagan groups. Bealltuinn however, has always been controversial from the outset. Most pagans concentrate on the two fires which formed part of the transhumance rituals. In my opinion there is a lot more to it than that.
The first controversy is the name itself. Most scholars and i think most pagans, believe it means 'bright fire' from 'Beal' from the proto-celtic *belo- meaning bright which is linked to god-name belenos and belesamos. The 'tuinn' is the old genitive form of 'teine' meaning fire. However, the Celtic languages split between the Brythonic 'P' and Goidelic 'c' languages. For example, the welsh for 'head' is 'Penn', while the Scots Gaelic is 'ceann'. 'P-n' becoming 'c-n'. The normal Gaelic for 'bright' is 'geal'.
The construction is also weird if its meaning is 'bright fire'. Bright is an adjective so it should follow the noun 'teine geal' - bright fire. In Edil all the compound words of fire, 'tene' comes first.
Dwellys dictionary and the Carmina Gadelica give different interpretations, where Beall is a name. The Carmina also suggests it means 'the two fires of Beall, a god of death' but also says its the name for a fire of embers'. Dwellys gives 'beallag' or 'beollag' as 'a bright little flame'.
The Old Celtic Dictionary by Vincent Pintado gives 'belā' as a noun for death and 'bela-' as a prefix meaning death and Beladon as a Gaulish god of death, though i cant find corroboration.
Cormac's Glossary gives a definition of "bil-tine 'lucky fire' from Bial i.e. an idol god....i.e. fire of Bel."
Geoffrey Keating says "they also used to offer sacrifice to the chief god they adored, who was called Beil."
So either the name of the festival is either 'bright fire' or 'Fire of Beall'. Yet Bealltuinn is without doubt a festival celebrating life, energy and growth, so why would it be associated with a god of death? Answer: Religious paradox also known as religious contrarianism. Its the same concept as men dressing as women and vice-versa, the lowliest become bishops, abbots or kings for a day, the Pope washing the feet of the homeless. Acting or being the opposite of what is expected, to emphasize a particular point.
MYTHS OF BEALLTUINN
One of the problems with Celtic myths is that often they do not have a time frame. There are
approximately thirty myths from the Cycles which are happen at or start at Samhuinn. For
the other festivals there are few, which have explicit time frames and other myths have no
mention of when they occur. Some can form a chain of events but when they occur in terms
of the year is difficult to determine.
For example, an Daghda dispatches both am Mata and the Darkness of the Ocean with his
‘Mace of Wrath’, when he is High King. He obtains the mace from three brothers while
carrying the body of his son Cearmaid on his back. Cearmaid is killed by Lugh after Lugh’s
druid, Abhean, tells him false rumours that his wife Bui is having an affair with Cearmaid. At
this point Lugh is High King. So we can determine a chain of events. Lugh becomes High
King - Abhean gossips – Lugh kills Cearmaid – an Daghda obtains his Mace of Wrath and
revives Cearmaid - the sons of Cearmaid kill Lugh – an Daghda becomes High King – an
Daghda dispatches am Mata and the Darkness of the Ocean. But there is no indication when
in the year the events occurred, except the death of Lugh is presumably commemorated by
his funerary games at Lughnasadh.
Another problem is that often dates are given according to the Julian/Gregorian calendar.
Obviously, the ancient Gaels did not use these as they were Roman and Christian. We can
assume references to 1st May or the Kalends of May refer to Bealltuinn.
There are a couple of myths which either occur at Bealltuinn or where we can infer they do.
The most important is the Taking of Ireland by the Tuatha, from the Lebor Gabal Erenn, the
Book of the Takings of Ireland, aka the Book of Invasions. This occurs on the ‘kalends of
May’. In fact all the takings apart from the Fir Bolg, who arrive at Lughnasadh, take place in
May
1st May Monday Landing of the Tuatha 3 Days
5th May Saturday Landing of Cessair 1 Day
14th May Tuesday Landing of Partholon 1 Day
15th May Wednesday Landing of Nemed 1 Day
17th May Thursday Landing of Milesians 1 Day
This suggests one theme of Bealltuinn is sovereignty and the establishment of boundaries.
This accords with the tradition of beating the bounds which normally occurs at Rogationtide
some time in May. The gods arrival in Ireland would be a reason to celebrate. The arrival
causes the sun to be ‘covered in darkness’ for three days either because of the mist in which
the Tuatha arrive or because they burn their boats and the smoke covers the land. This gives
us the mythic justification for the length of the festival.
As well as the landings the LGE also gives the 1st of May i.e. Bealltuinn as the date for the
plague which wiped out Partholon, which may connect Bealltuinn to death. The plague
lasted for seven days.
Another myth which may be relevant is the Settling of the Manor of Tara. Although the text
states the meeting took place at Samhuinn, Trefeilungd Tre-eochair states he arrives because of the crucifixion. The text states the crucifixion was the day of his arrival. Easter occurs on
the first Sunday after the first full moon following the Spring Equinox. The earliest date is March 23rd and the latest April 25th. The earliest date for Good Friday is the Spring Equinox
(March 21st) and the latest April 23rd. He carries with him a branch bearing apples, acorns and nuts “in may-time and unripe was each fruit”. If the meeting occurred at Samhuinn, the fruits would be ripe. The Settling is a pseudo-political text which establishes the ‘traditional’
boundaries of the Irish Coige or provinces justifying the rule of the Ui Neill’s. This would fit
with the Takings and beating the bounds. The dating within the myth maybe because
Samhuinn and Easter are the most important festivals of the old and new religion. It is
possible the panegyrist of the Ui Neill’s changed the dating to fit with their propaganda
needs.
The Feast of Uisneach was held once every seven years and the Dindshenchas of Mide gives
the aetiological reason. A druid called Mide, foster-son of Eriu lights a fire which blazes
“throughout Ireland” and every hearth is lit from it. The blaze lasts for seven years. When
the druids of Ireland object, Mide cuts out their tongues and buries them under the Hill of
Uisneach. The derivation of Mide given in the myth is that Mide caused a ‘bad smoke – Midé’ for the druids and Eriu comments that someone ‘uais’ was being haughty ‘neach’ that
night. Edil does give ‘dé’ meaning ‘smoke’ and ‘mi-‘ is the pejorative particle
Most Celticists believe that mide is derived from ‘meadhon’ meaning middle and Uisneach
derives from ‘Uisce’ meaning water. The hill of Uisneach contains both Loch Lugh and a
well. Loch Lugh is the place where the sons of Cearmaid kill Lugh and the well is dedicated
to St. Brigit, which probably was dedicated to Brighid in pagan times. However, Hamp
derives it from -*us-tin-ako meaning ‘place of the hearth’ or ‘place of cinders’ and O’ Rahilly
from -*ostinako meaning ‘angular place’.
We know the Feast of Uisneach was held at Bealltuinn from Keating’s History of Ireland and
Cormac’s Glossary but the Dindshenchas does not give a time frame. Uisneach is the place
of supreme druidic authority. It is the place of Lugh’s death, the burial place of an Daghda
and of Eriu, who met the Milesians there. It is the meeting place of the provinces of Ireland
and forms an omphalos or navel of the world. Teamhair and Uisneach are described as ‘two
kidneys of the beast’. One being the centre of temporal authority, the other of spiritual
authority.
One controversial episode is the lighting of the Pascal fire by Str. Patrick before the lighting
of the Fire at Uisneach. If one accepts the tripartite life this occurred in 433 a.d. when easter
was the equivalent of 27th March. Even if you accept the ancient Gaels used a Metonic
calendar, there is no way Easter on that date could coincide with Bealltuinn. Using a Metonic
calendar the date of Bealltunn can occur from 15th April til the 10th May depending on which
year of the nineteen year cycle who are in. It can never happen in March. Either the episode
is entirely fictitious or Loeghaire was not celebrating Bealltuinn but the Spring Equinox.
Even if you accept the celebration of the solar festivals, there is no indication that fires were
put out and rekindled for it. So its likely this is a piece of Christian propaganda.
Although its not a myth as such the arrangements of the Fianna/Feinne is pertinent. The
Fianna were bands of young noble warriors who had left fosterage but had not yet inherited
property. The king of the Fianna was considered one of the seven kings of Ireland with the
high King and provincial kings. From Bealltuinn to Samhuinn they were expected to fend for
themselves by hunting, fishing, and marauding. From Samhuinn to Bealltuinn the were
billeted on the population and helped the king of the province keep order. The period from
Bealltuinn til Samhuinn was the period for raiding and war.
Cathair Crobh Dearg is the name of a neolithic monument directly in line with the ‘fiaclan’, teeth of Da Chioch Annan, the Paps of Anu. It is also a name of a herb. Pilgrims would bring their cattle and deiseil round and within the Cathair or city in order to prevent disease at Bealltuinn. Crobh Dearg has three sisters Gobhnaith, Inghean Bui and Latiaran who have all
been euhemerised as saints. Each visit the others with a ’seed of fire’, a burning coal, which
miraculously does not burn through their aprons. They are all associated with cattle and holy
wells. Gobhnait’s feast day is near Imbolc. Inghean Bui’s is a week after Bealltuinn. Latiaran’s is at the end of July near Lugnasadh. Crobh Dearg appears to be the maleficent
aspect of Ana.
There may be two other myths which occur at this time. However, neither one gives a time
frame and this must be considered speculative. Both the Boyne and the Shannon are created
when a goddess provokes a well of wisdom, which then overflows violently killing them
both. Boann and Sinnan both seek esoteric knowledge, in a manner which may be forbidden
to women and are drowned for their pride.
In Fingen’s nightwatch, ‘Airne Fingen’, Rothniamh, the cousin of Àine, tells Fingen about 50
wonders that will occur at Samhuinn at the birth of Conn Cethchathach. The creation of the
Boyne and the Shannon are two of the twelve that are named. However, the description of
the forest and the well in the Dindshencas of Boinne and Sinnan do not suggest winter.
The forest in both is described as ‘verdant’. The Shannon is described as ‘green-flowing’. In
one version Boann is described as ‘birdsong of the verdant forest’.
Both stories are part of a tradition of creation myths where a well is left uncapped or
provoked, or the death of a deity or supernatural being, causes water to rise up and creates a
river or a loch. There are multiple examples featuring Manannan, an Daghda, Àine, Grian, a’
Chailleach, a’Mhorriginn, Midhir, Aonghas Og as well as Boann and Sinnan. I believe this is
an expression of the Indo-European concept of ‘fire in water’. This is the idea that water
absorbs the suns energy and distributes it to plants, animals and humans to permit growth.
The dew and first draft of water on Bealltuinn morning was supposed to restore beauty and
health. Well dressing was a common tradition during May when flowers are in abundance.
Bealltuinn may be the appropriate festival to commemorate the creation of the Boyne and the Shannon and rivers and lakes in general. Although the wettest months of the year are
between September and March, April is renowned for showers and the spring thaw is almost
always complete by the end of April. River levels, in spring, peak between the middle of
March and middle of April before declining in the summer months.
TRADITIONS OF BEALLTUINN
As well as the myths there are a number of traditions associated with Bealltuinn. The most famous is purification of the ‘Two Fires of Beall’ but it is actually part of a much more involved ritual.
Transhumance is the moving of animals from winter to summer grazing. The practice continued in the West of Ireland, Scottish Highlands and islands up until modern times. The Carmina Gadelica gives a detailed description of the process. The entire community would dress in their finest and assemble their flocks and herds at a given point. This accumulated body was called ‘an Triall’, the procession. The men lead, the women follow and the young walk on the side. An Triall had a specific order. First sheep, then cattle by age, then goats and finally horses. The arrangement may have been practical or it may have had some symbolic meaning. The blessings involved appeals to St. Michael, (Manannan euhemerised) the virgin Mary (possibly Ana or a’ Chailleach), Bride (Brighid euhemerised) and Columba (patron of cattle, possible Donn, an Daghda or Aonghas Og).
The people would then build the first fire from the sacred woods but Hawthorn was excluded. This would be lit using ‘teine-eigin’ or need-fire produced by rubbing two sticks together or grazing flint. Then the people would take brands to light their own fires. They would then build a second fire of sacred woods, which would be lit from the first. Men and animals would then pass between them to be protected against ‘ealtraigh agus dosgaidh’, ‘mischance (loss of cattle) and misfortune’. This was followed by a feast. Carmichael states the meal was lamb ‘which was earlier sacrificed’, probably as a thanksgiving offering to Brighid for a successful Imbolc lambing. In the Isle of Man a lamb would be burnt.
At the end of the feast the men would sit with their backs to the fire and throw the balls from the top of the Banag Bhealltuinn, the Bealltuinn bannock into the fire, saying:
““Here to thee, wolf, spare my sheep;
Here to thee, fox, spare my lambs;
Here to thee, eagle, spare my goats;
there to thee raven, spare my kids;
here to thee, martin, spare my fowls,
there to thee, harrier, spare my chickens”
In some areas of Ireland and the Isle of Man leaping over the embers was done to ensure health, though this may have been a transference from the Summer solstice.
One important feature of Bealltuinn, which stood in opposition of the traditions of Samhuinn, was that you did not lend or give any of the necessities of life, food, water, milk or fire, to your neighbours, in case it was used for Draoidheachd. The feast was not communal but familial.
Another feature was collecting the dew or the first draft of water from a well or spring as soon after dawn as possible. It was considered more potent than other days. At Samhuinn it is viewed as more protective. At Imbolc it was primarily about health and healing but at Bealltuinn it was said to restore beauty and looks. Cloutie wells were also visited on Bealltuinn morning. In England well-dressing or well-flowering was prevalent in some northern and midland areas but we aren’t sure how old the custom is. In the Isle of Man this was accompanied by the blowing of horns to keep witches away.
Another set of customs can loosely be described as ‘bringing in the May’. In Ireland and Scotland hawthorn bushes close to houses were either decorated or even uprooted and brought close to or into the house. Birch branches were blessed and hung over doors to ensure all who entered brought luck, prosperity, health and fertility. In the Isle of Man primroses were scattered on the threshold to ward off evil. Rowan branches would be hung from the rafters or in cow-byres and placed under pails to protect cattle and milk. In the Isle of Man gorse bushes were burnt and some would take them to the top of mountains to do so. In England flowers would be used to decorate houses and barns.
The Isle of Man there was a mock-battle between the’ Queen of the May’ and the ‘Queen of Winter’. The Queen of the May was a ‘young maid’ from one of the wealthiest families. The Queen of Winter was a man dressed in women’s clothes. Each had twenty attendants. The May Company would march from the east, the winter company from the west. When they met there was a mock battle and the winter company would take the Queen of the May hostage. The Queen would then be ransomed for the cost of the expenses of the day. A nice bit of redistribution so that the wealthiest paid for the community’s feast. The Winter Company then retire to a barn and the May Company stay on the green feasting and dancing. Moore states that the custom came from the Norse but also quotes a Welsh myth as its origin.
This is extremely reminiscent of the battle between Brighid and a’ Chailleach.
The final set of customs can be associated with Bealltuinn is ‘beating the bounds’. In effect this was a Deiseil, or sunwise perambulation of the local district or territory. Sometimes it was done on foot, sometimes on horseback. The idea was to establish the boundaries of the area in a time when there were few maps. The aetiological reason was to drive out ‘bad spirits’ that had taken up residence during the winter half of the year. More likely it was to drive out animals who had set up home. By the early modern period the processions involved banners, especially featuring dragons, bands, and the great and the good as well as ordinary people. As mentioned in the previous part this fits with the Takings of Ireland and the Settling of the Manor of Tara. Eventually the customs became part of Christian Rogationtide. It is difficult to know how old ‘beating the bounds’ is. It was certainly well established by the early mediaeval period and by the early modern period was included in a number of statutes.
There are some obvious commonalities with Samhuinn as there are some contrasts. Samhuinn was communal, with sharing almost a duty, whereas that could lead to danger at Bealltuinn. Fire features in both, protective and dangerous at Samhuinn, but purificatory at Bealltuinn. Water features in both. Rowan was used at both for protection but birch and Hawthorn was used for blessings at Bealltuinn. One theme of Samhuinn is sovereignty and power whereas Bealltuinn is about establishing rights and boundaries. Both are times when ‘the world becomes thin’ and the boundaries between the worlds become more porous. At both, the supernatural pose a danger but at Samhuinn it is also accompanied by the return of the Blessed Dead. Each mark the beginning of one half of the year, which is why the month of May in Scots Gaelic is an Ceitean – the part or half. Samhuinn was sometimes know at Cetshamhain – the part of half of Samhuinn.
COMMEMORATING BEALLTUINN
Many pagans use the Gregorian date of 1st May to commemorate Bealltuinn. This is based on the Julian Calendar which was used from the sixth century in Celtic lands. The ancient Gaels probably did not use this, as it was brought in with the conversion. R.A.S. McAlister argued that the days and dates given in the Lebor Gabala Erenn only make sense if you assume they used a Metonic style lunar-solar calendar such as the Coligny Calendar.
Samhuinn was originally a seven day festival which began before the New Moon, included the New Moon and three days afterwards. Theologically Bealltuinn stands as both a compliment to and in opposition to Samhuinn. Logically as Samhuinn covers the New Moon, Bealltuinn should cover the Full Moon. The landing of the Tuatha cover the land in darkness for three days. The festival therefore would be the day before the Full Moon, the day of the Full Moon and the day after. The fullness of the moon accords with the theme of fullness of life of the festival. You could argue for a seven day festival, like Samhuinn, on the grounds the Plague of Partholon lasted seven days. Though the Taking of the Tuatha takes precedent in my opinion.
As with all major festivals the first steps are to make a rann, or prayer, to ask for all obstacles and hindrances to be removed. This should be followed by a deiseil of the Caim, altar, or home, as with all major rituals. An offering of milk should be made to the Good Folk to ensure there is no mischief and a prayer and offering to Manannan as the ‘lord of every wedding and feast’ should be made in thanks for the festival.
One theme of the festival is purification and protection. Birch and rowan branches should be sained and then the birch branches hung over the front door so that all who enter bring good luck, prosperity, fertility and fecundity with them. Rowan branches should be hung over every ‘hole that lets in light’ to protect against Draoidheachd.
Whatever you use for your hearth-flame should be destroyed and the new flame and the two Beall flames should be sained before use. We can recreate the two fires by either creating a fire with the sacred woods and then creating another lit from the first or we can use two candles to represent them. These can then be used to relight the hearth-flame and to cleanse the land, home, animals and people. One of the Beall flames could be dedicated to Brighid and one to Donn. This would reflect the tradition of putting out the hearth, remaking it and relighting it. From what I can gather from the myths, the fire at Samhuinn was lit at dusk. At Imbolc the fire was allowed to go at overnight and relit in the morning, possible at dawn. Bealltuinn the fires were lit only when an Triall had reached summer pasture which must be during the day.
Ive already mentioned offerings to the good Folk and Manannan but there are other offerings that could be made. An offering of water could be made to Nuadha as first king of the Tuatha and in his aspect as Neachtan, guardian of he Well of Segais. Acorn nuts in remembrance of Macha’s mast crop could be offered to Macha. Nuadha and Macha are patrons of the Fianna, and Bealltuinn marked the start of the raiding and war period. We could use this as an occasion to ask for blessings on the armed forces and anyone involved in struggle. In thanksgiving for the flocks and herds and in particular for the protection of lambs, Brighid could be offered lamb. We can also use this to ask for the blessings on all those involved in caring for animals or providing us with food. Traditionally an offering of flowers was made to Donn for gentle rains and the protection of the young shoots, which can be used as an occasion to ask for good weather. You could make and bless a Banag Bhealltuinn, a Beltane Bannock, which should have eight balls on top. The balls from the top of the Bealltuinn Bannock could be offered to Donn and Brighid to prevent predators attacking the flocks and herds. As we are remaking and rededicating the hearth flame you could do an offering of fire. Milk in water could also be offered to heaven and earth as at Imbolc for good weather. In accordance with the Compact of Telltown part of the Bannock and milk could be offered to the Brianna (gods) as a whole.
As well as the purifications, blessings and offerings, you could recite the myths. Mongan’s Frenzy is the story of how Mongan was put into a trance after becoming drunk at a meeting at Uisneach to proclaim the new high-King. He had put off reciting his adventures in the Otherworld for seven years, which may be a deliberate echo of the Dindshnchas of Mide. He and his companions enter an otherworldly house and he spends a year reciting his adventures, even though the company think only a single night had passed. Relighting the hearth-flame could include the Dindshenchas of Mide. The Four Jewels of the Tuatha, the landing of the Tuatha in the Lebor Gabala Erenn, the Dindshenchas of Boand and Sinann, and the Lebor Gabala Erenn on the Plague of Partholon would be appropriate texts for the festival. The Settling of the Manor of Tara could also be recited, if you think its appropriate.
The final element is the feast. Feasting, singing and dancing was part of all of the Great Festivals and many more besides. The celts would not be a celts without a ceilidh. It is a time to celebrate the spring ad oncoming summer. A time to be joyous and also an opportunity to thank the Brianna (Gods) for the light and life of this time of the year. Unlike Samhuinn and the Autumn Equinox it is not a time to give alms or to share food with neighbours. The summer song by Fionn MacCumhail, the Enkindled Spring by D.H. Lawrence or the Guesting of Aithirne are wonderful evocations of the season.