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One of the nicest surprises of living around the year with the Church is to find that Halloween is part of it. Not that the Mass of the day has mention of black cats, or the Divine Office of witches, but for so long Halloween meant nothing but parties and vandalism that when someone first proposed that it came out of the liturgy, I asked: "Are you sure?

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Some tell me they understand that Halloween pranks were a post-Reformation contribution to plague Catholics who kept the vigil of All Saints. Now it is possible that Halloween was abused for such a purpose; nevertheless, during all the Christian centuries up until the simplification of the Church calendar in , it was a liturgical vigil in its own right and thus has a reason for being. Learning this, one pious lady of our acquaintance was heard to say: "Oh, I'm so glad to know that. I was about to write my congressman and suggest the whole thing be outlawed.

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A celebration much like our Halloween, with bonfires and feasting on apples and nuts and harvest fruits, was part of pagan worship for centuries. The Britons celebrated in honor of their sun-god with bonfires, a tribute to the light that brought them abundant harvest. At the same time they saluted Samhain, their "lord of death," who was thought to gather together at last the souls of the year's dead which had been consigned to the bodies of animals in punishment for their sins.

The Romans celebrated the same kind of festival at this time in honor of their goddess Pomona, a patroness of fruits and gardens. Whether the Church "baptized" these customs or chose this season for her feasts of the dead independent of them, their coincidence shows again how alike men are when they seek God and His ways, give praise, use the language of symbols to express the inexpressible. It was in the eighth century that the Church appointed a special date for the feast of All Saints, followed by a day in honor of her soon-to-be saints, the feast of All Souls.

She chose this time of year, it is supposed, because in her part of the world it was the time of barrenness on the earth. The harvest was in, the summer done, the world brown and drab and mindful of death. Snow had not yet descended to comfort and hide the bony trees or blackened fields; so with little effort man could look about and see a meditation on death and life hereafter.

Apparently how you spent the vigil of All Saints depended on where you lived in Christendom. In Brittany the night was solemn and without a trace of merriment. On their "night of the dead" and for forty-eight hours thereafter, the Bretons believed the poor souls were liberated from Purgatory and were free to visit their old homes. The vigil for the souls, as well as the saints, had to be kept on this night because of course the two days were consecutive feasts and a vigil is never kept on a feast. Breton families prayed by their beloveds' graves during the day, attended church for "black vespers" in the evening and in some parishes proceeded thence to the charnel house in the cemetery to pray by the bones of those not yet buried or for whom no room could be found in the cemetery.

Here they sang hymns to call on all Christians to pray for the dead and, speaking for the dead, they asked prayers and more prayers. Late in the evening in the country parishes, after supper was over, the housewives would spread a clean cloth on the table, set out pancakes, curds, and cider. And after the fire was banked and chairs set round the table for the returning loved ones, the family would recite the De Profundis Psalm again and go to bed.

During the night a townsman would go about the streets ringing a bell to warn them that it was unwise to roam abroad at the time of returning souls.

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In spite of her laws, however, customs survived; even Shakespeare in his Two Gentlemen of Verona has Speed tell Valentine that he knows he is in love because he has learned to speak "puling like a beggar at Hallowmas. Begging at the door grew from an ancient English custom of knocking at doors to beg for a "soul cake" in return for which the beggars promised to pray for the dead of the household. Soul cakes, a form of shortbread and sometimes quite fancy, with currants for eyes became more important for the beggars than prayers for the dead, it is said.

Florence Berger tells in her Cooking for Christ a legend of a zealous cook who vowed she would invent soul cakes to remind them of eternity at every bite. So she cut a hole in the middle and dropped it in hot fat, and lo a doughnut. Circle that it is, it suggests the never-ending of eternity. Truth or legend, it serves a good purpose at Halloween. The refrains sung at the door varied from "a soul cake, a soul cake, have mercy on all Christian souls for a soul cake," to the later:. Here they had either run out of soul cakes or plain didn't care. Charades, pantomimes, and little dramas, popular remnants of the miracle and morality plays of the Middle Ages, commonly rehearsed the folk in the reality of life after death and the means to attain it.

It is probably from these that the custom of masquerading on Halloween had its beginning. The folly of a life of selfishness would be the message pantomimed by the damned; the torment of waiting, the message of the souls from Purgatory; the delights of the beatific vision, the message of the Heaven-sent. Together they warned the living to heed the means of salvation before it was too late.

Doubtless the presence of goblins and witches with cats ancient symbols of the devil were remnants of pagan times bespeaking to Christians of spirits loosed from hell to keep track of their own and herd them back at cockcrow. Saint- Saens' Danse Macabre with death fiddling his eerie spell over the graveyard fascinated us all the years of growing up. Waiting for the sound of cockcrow, which would send the souls scuttling back to their graves, was almost too much suspense to bear. Little did we know that it was inspired by old French customs and superstitions on All Hallows' Eve.

The familiar harvest fruits, cornstalks, and pumpkins were seasonal. Although there is an old Irish legend about a miser named Jack who was too stingy to go to Heaven and too clever to go to hell, so that he had to spend eternity roaming the earth with a lighted pumpkin for a lantern, the appearance of jack-o'-lanterns has always seemed much more reasonable than that.

These were ages when death was a serious and acceptable meditation. Christian art shows skulls and bones as a commonplace of interior decoration, at least in the cells of the convents and monasteries. Vigils were kept by the graves, and lights and bread left for the dead, all for the twofold purpose of recalling those dead and remembering that one day you would be dead.

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Surely it was some bright boy, stumbling over a pile of pumpkins by his father's barn, who hit on the notion of carving a grinning death's-head to carry, lighted by a candle, under his arm. If you know small boys, this is the most reasonable of all explanations. Our family's Halloween parties are now planned around the custom of begging for soul cakes. Among the neighborhood children who attend, Catholics together with non-Catholics, there is no one who is not intrigued to learn the stories of these customs and join in the prayers and the fun.

Frying doughnuts is a big undertaking, but this one time of the year we have a doughnut session the day before Halloween. Soul cakes need not be doughnuts, but we like to tell Mrs. Berger's story; and this, of course, leads to much tasting to see if one does think of eternity at every bite. Other refreshments for the party are natural sweets apples, nuts, popcorn all perfect companions to the soul cakes. Next, costumes.

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Saint costumes have been much in vogue in our circle since the rediscovery of Christian Halloween. These are lots of fun to make, but if you are having non-Catholic children who do not know about patron saints, a full course on the subject is not possible before the party. You might suggest that these come as some departed soul, one of those from eternity who come to warn the living to mend their ways. This gives much leeway and justifies the inevitable cowboys and space cadets.

Cowboys do eventually depart, I am confident, and space cadets look as though they already have. A rhymed invitation tells everybody that this is a real party and also keeps enough of the familiar Halloween ghostliness to enhance the rest, which sounds a little unfamiliar. Sign In Don't have an account? Start a Wiki. Contents [ show ].

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