Michaelmas Traditions And Charms
A Warrior Saint, Devils And Puppy Dog Pies.
St Michael’s feast day, known as Michaelmas, falls on 29th September and marks the end of the old farming year. The Michaelmas Moon which is the closest full moon to Michaelmas ushers in cold misty mornings and the first promise of winter. Our ancestors knew that the dark half of the year was fast approaching since the following month’s moon would be the Winter Moon (‘Winterfylleth’ in Old English).
For centuries, Michaelmas has been a time of fairs, wakes and thanksgiving feasts. Being one of the quarter days meant that rents and wages were due. Before the Reformation, quarter days were part of the Christian Calendar and were days when taxes and rents were paid and work contracts started and ended. In England, Wales and Ireland these days were Lady Day on 25th March, Midsummer’s Day on 24th June, Michaelmas on 29th September and Christmas Day on 25th December. People who paid their rent twice yearly paid on Lady Day and Michaelmas. In Scotland, the days were different. These were Candlemas on 2nd of February, Pentecost (fifty days after Easter Sunday) Lammas on 1st August and Martinmas on 11th of November. Farm tenancies ran from Michaelmas to Michaelmas.
The Michaelmas livestock fair was the place to go if you were were looking for agricultural work and at some of these fairs it was possible for up to one hundred thousand sheep to be sold. Farmers would let their geese wander the fields gleaning what was left of the harvest and this was called ‘going a-stubbling’. The plump geese were later sold at Michaelmas fairs. In Hertfordshire, it was fortuitous to eat a stubble goose.
‘If you eat goose on Michaelmas Day you will never want money all the year round’.
At Michaelmas, it was traditional for farm tenants to pay their landlord with a goose and farmers to pay their workers with geese as well. Legend has it that Queen Elizabeth I was enjoying some roast goose when she learnt of the demise of the Spanish Armada. She proclaimed thereafter that a goose should be eaten to commemorate this date and that is how the humble goose became a popular dish at this time of year.
The end of September was when farmers began calculating how much fodder they had to feed their animals over the winter months. They needed to know how many animals to slaughter for the winter larder and how many to sell at the Michaelmas Fair.
In Scotland, Michaelmas was less about the agricultural calendar and more about the saint himself. St Michael is the patron saint of the sea, boats and horses. Known as the defender of the Celtic peoples, St Michael is still venerated today from France (St Michel) to Scotland (Ard Micheil). Despite Michaelmas being a Christian tradition it is deeply rooted in pre-Christian beliefs. St Michael took over from the old sea gods as well as the ancient horse cults. He replaced Brian (whose name from the old Celtic root ‘brixs’ means ‘high’ or ‘hill’) the son of Anu, mother of the Irish gods. For the Anglo Saxons, St Michael was the warrior saint who fought against evil and also guided souls to heaven while bearing the scales of divine justice. Michaelmas comes from the Anglo Saxon ‘Michaeles Maesse’.
‘The holy archangel St Michael, the prosperous sower of Christ’s fields and the reaper bearing the fruit of the bright lands, who fills his Lord’s barns with the purest wheat.’
Sacred sites dedicated to St Michael are more often than not found in high places. Roche Rock in Cornwall has a chapel and hermitage dedicated to the saint which can only be reached by climbing an iron ladder. St Michael’s Church in Brentor, Devon, stands on volcanic rock, 1,100 feet above sea level. Burrow Mump in Somerset has the ruins of St Michael's church standing on a man made mound of red clay that does not come from the local area. More well known sites are Glastonbury Tor, whose remains are from a church dedicated to St Michael, and St Michael’s Mount in Cornwall (St Michael is the patron saint of Cornwall) and Mont St Michel in France. Many of these sites were pagan before being consecrated to Michael with the arrival of Christianity.
St Michael also has a strong connection with the Skellig Islands just off the south west coast of Ireland. The largest of the three islands is called Sceilg Mhichil, ‘sceilg’ means a splinter of stone. Only half a mile long and a quarter of a mile wide, monks built their homes here within the harsh and rugged landscape, clinging to the rocks at the top of a steep flight of stone steps. Five stone beehive cells can be seen today huddled together; windowless buildings known as ‘clochans’ with six foot thick stone walls. The island also has two wells, a megalithic stone row, many stone crosses and slabs, one of which is called the Wailing Woman as well as the ruins of St Michael's church. The church was raided by Vikings in the 9th century. Monks lived here until the 12th century when they moved to Ballinskelligs or Baile an Sceilg (the town of the craggy rock) on mainland Ireland. The monks' gardens were built with soil brought over from the mainland. The Skellig Islands are mentioned in Irish Mythology in association with the Tuatha de Danann (an ancient race of magical beings) and ‘skellingar’ in Old Norse means the ‘Resounding Ones’.
In Scotland, the Sunday before Michaelmas was called Carrot Sunday. On this day women gathered carrots to give to their horses and to those who visited at Michaelmas. These tokens of fertility and prosperity were also generally given to men by women.
The carrots were harvested by digging triangular holes with a three prong fork. The holes symbolised St Michael’s shield and the fork symbolised his trident. It is a possibility that it also represented the Holy Trinity. The women spoke a charm while digging up the carrots. One example is as follows:
Cleft, fruitful, fruitful, fruitful,
Joy of carrots surpassing upon me
Michael the brave endowing me
Bride (St Brigid) the fair be aiding me.
Carrots with forked roots, especially if there were three of them, were believed to be extremely lucky. The carrots were put in a bag that hung from a woman’s waist and afterwards were taken home where they were washed and tied into bunches with red thread. The carrots were then buried in sand pits close to the farmstead until Michaelmas. Women competed with one another to see who could dig up the most carrots.
On Michaelmas Eve in Scotland, women of the household worked all through the night to prepare the Michaelmas feast for the following day. Struan Micheil was a cake that was baked especially for the occasion and was made from equal parts of all the cereals grown on the farm that year such as oats, barley and rye. Representing the ‘fruits of the field’, these cereals were mixed with butter, eggs and sheep’s milk. The ewes were continually milked up until this time specifically for the Struan Micheil. The eldest daughter of the family was responsible for the baking and while adding the milk she said,
‘Progeny and prosperity of family, mystery of Michael, protection of Trinity’.
Under the careful supervision of her mother, she placed the cake on top of a lamb's skin that was then laid upon a stone that came from the moors. The struan was then baked over a fire of rowan, oak and bramble. The cake or cakes would have been marked with a cross and after baking, a piece was thrown into the fire and when it had burned it was thrown over the shoulder of the young baker to placate the Devil.
‘Here to thee, rascal (Devil); stay behind me, stay from my kine.’
The struan was eaten to gain St Michael’s protection and it was very unlucky if one of them broke or something went wrong with the baking process. A large struan was baked for the family and smaller ones were made for family members who had either passed away or were absent and these were shared amongst the family or given to the poor along with some lamb, cheese and butter. While kneading the dough, the name of the person it was being baked for was said in the prayer. For example, ‘Progeny and prosperity to Malcolm’.
The struan could be made into different shapes: three sides for the Trinity, five sides for the Trinity plus Mary and Joseph, seven sides for the Seven Mysteries, nine sides for the nine archangels and a round struan symbolised eternity. Any ingredients that were not used were thrown over the fields for the birds which ensured good health, fertility and protection against the evil eye. Some folk did this a year and a day after baking the cakes. Sometimes berries, seeds or wild honey were also added to the cake mixture.
During Michaelmas Eve there was a social gathering called a ‘ceilidh; including dances such as sword dances as well as a mumming play. During the play a female character would be killed and then resurrected with the power of a male character’s wand. This is unusual because normally in mumming plays the character that is reborn is a man. The theme of life and death was a common one in plays acted out at this time of year and mirrored the agricultural calendar. In some places these gatherings took place on Michaelmas Day.
On Michaelmas morning, the struan were taken to mass to be blessed by the priest before being eaten with the St Michael’s lamb. The church service was one of thanksgiving for the harvest of grains, wool and livestock. The lamb symbolised the ‘fruits of the flocks’ and had to be an unblemished male lamb slaughtered in Michael’s name. St Michael was praised for his protection and guidance, while God was praised for his blessings of bountiful food, clothing and good health. The men gifted their wives or sweethearts brooches, scissors, knives, snoods, combs or mirrors.
Michaelmas riding, a survival of a sea god festival, took place on the Isles of Lewis, Skye, Harris, Coll, Tiree, Iona and Canna in the Inner Hebrides, Scotland. The Isle of Barra’s riding tradition took place on St Fionnbharra’s Feast Day on 25th September. On this day, horses were dedicated to the sun by riding them sunwise around a cairn that was surrounded by a circle of stones. As decades passed, a stone cross replaced the cairn and on the Isle of Iona, on a small hill, the horses continued being dedicated to the sun where they were also ‘sained’. Saining is the Scottish folk practice of purification. On the Isles of Hirta and St Kilda, this was done with salt, fire and water.
A pilgrimage on horseback to the burial grounds of the ancestors was led by a priest dressed in white robes on a white horse. It is worth noting that Druids were known to wear white robes and St Michael is often depicted riding a white horse. The villagers who were also on horseback went to honour their ancestors. Afterwards, the women offered carrots to the men along with other small gifts such as garters. Well wishes were also exchanged.
There is a very old Scottish tradition where horses could be lawfully stolen from a neighbour on Michaelmas Eve, specifically for the following day’s procession to the burial grounds and the horse races that took place on the beach afterwards. There were no consequences and no apology needed as long as the horses were returned unharmed and the owner of the ‘stolen’ horse was left at least one horse for his own use. The horse owners and the thieves did their utmost to outwit one another. The only harness used for horse racing was a straw rope. Riders rode bareback with a piece of dried seaweed for a whip which had been especially prepared months prior. Small prizes could be won. These races were called the Oda, but I have not been able to find this word’s origins. Could it originate from Old Norse or even be connected to the god Odin?
The Welsh also traditionally ate goose on 29th September. They believed that meeting three geese today as you set off on a journey was a good omen for the trip. Geese flying away indicated a stranger was on their way and if geese honked after roosting then there was surely a thief about. The Welsh refused to go anywhere near warriors’ graves on Michaelmas Eve as the spectral lights of fighting warriors would be seen. It was also viewed as bad luck not to share the Michaelmas cake with your servants or strangers.
The Welsh believed that any goose eggs that entered or left the house between sunset and sunrise this day would be infertile and that all eggshells had to be quickly disposed of so that witches could not use them for coracles. If a goose feather was found in the ground on Michaelmas Day then the finder would receive good news before nightfall or even come into some money. Similar folklore pertained to ducks and other fowl too.
In Kidderminster, there was once the tradition of the Lawless Hour, known as Kellums, which took place between three and four o’clock in the afternoon on Michaelmas Day. People would throw apples, cabbage stalks and other projectiles at one another as well as pounce on people as they walked by or pick them up and throw them at other people walking by! Thankfully this custom was stopped in 1845. Michaelmas feasts in Lincolnshire and Yorkshire included the blurring of the line between master and servant which is very reminiscent of traditions from ancient Rome. Some towns swore in their mayor on this day.
At Michaelmas, poor folk visited farms asking for milk to make pancakes and puddings for a feast. In Lincolnshire, Michaelmas Eve fires were lit and seeds were scattered for the birds to bring good luck to the farm.
The 21st of September is the Feast of St Matthew and was also known as the Devil’s Nutting Day which was an euphemism for the Devil being out and about seducing young girls. Associating hazelnuts with fertility is an ancient belief and nuts in general were believed to improve fertility. An abundant nut harvest meant many babies would be born and there was an old Welsh saying of ‘many nuts, many children’, but folk living in the Midlands believed, ‘many nuts, many pits’ (graves). An abundant apple harvest also meant many babies. In Somerset the saying was ‘plenty of catkins, plenty of prams’. Young women even avoided harvesting nuts today so as not to fall pregnant. A girl who went gathering nuts on a Sunday would ‘meet the Devil’ and find him holding her harvesting bag. She would find herself pregnant on her wedding day by diabolical means. It was forbidden to gather nuts on this day or else a person would go mad or even be taken to hell by the Devil himself. In some places Nutting Day was on 3rd September.
Legend has it that when St Michael threw Lucifer out of heaven, the fallen angel landed on top of a bramble bush and Lucifer has tormented the saint ever since by spitting, breathing and trampling on brambles at every Michaelmas. This tale gave rise to the folklore that blackberries should not be eaten after this date. Old Michaelmas is on 10th of October and blackberries are definitely past their best by then. In Scotland, the Devil stops spoiling the hedgerows on Old Holy Rood Day which is 25th of September. The Holy Rood was an important feast day before the Reformation, after which it became blended with St Michael’s Day.
In Surrey, 29th of September was Nut Crack Night when nuts were traditionally opened and eaten during church services.
In Warwickshire, many moons ago, there is a tale that while the Devil was out gathering nuts he was stopped by the Virgin Mary. She told him to drop the nuts, which he did and ran away. Centuries passed and the pile of nuts grew into a grass covered hill which is now known as the Devil’s Nut Bag. Another name for this hill is the Devil’s Nightcap, but the origins of this name have long been forgotten.
In Scotland, a husk that had two nuts inside was called a St John’s Nut and was carried for protection against witchcraft or toothache. A rosary of nuts was also used for protection. It is not known how someone could tell if a husk had two nuts but perhaps it was heavier than the others? These ‘double’ nuts could also be fired from a gun to kill a witch. Three nuts clustered together was a lucky find as were clusters of seven or nine nuts. In Uisneck, Ireland, it is believed that nine hazels overhung the well of life. Their nuts fell into the well causing bubbles of mystic inspiration. Those who ate them became seers and poets. Hazelnuts were kept as tokens of good fortune and were popular gifts between lovers. They were also associated with poetry, love, knowledge and childbirth. More nutting tales can be found in Jeremy Harte’s book ‘Cloven Country: the Devil and the English Landscape’.
When it wasn’t the Devil causing mischief, it was the Puca, a goblin spirit. Tales of this mischievous shapeshifting creature can be found in the British Isles, Iceland and Scandinavia. In Ireland, Pooka Pools became holy wells dedicated to St Patrick. It was believed that the Puca enjoyed spitting or pissing on wild berries, fields and gardens at this time of year.
In Painswick, Gloucestershire, the locals observe an ancient church ‘clypping’ ceremony which takes place on the first Sunday after the 19th September. Clypping comes from the Old English word ‘clyppan’ meaning to encircle or embrace. The parishioners dance around the exterior of St Mary’s church three times in a sunwise direction while holding hands and singing a traditional clypping hymn. As the church is dedicated to the Blessed Virgin Mary and the feast of her birth is observed this month this ceremony is for her. The priest is given a basket of two clypping buns and after the mass children receive a bun and a coin.
Before mass it was customary to eat meat and plum pies each containing a china figurine of a dog. Puppy-Dog Pies, as they were known, were round cakes with a ring of almond paste on top. It is said that real dog meat was originally used in the pies and is perhaps a relic from dog sacrifices dating back to the Roman festival of Lupercalia. St Mary’s graveyard has ninety nine ancient yew trees within it and legend has it that if a one hundredth yew is planted then it will surely die.
There are not many churches left that celebrate this tradition today and those that do celebrate it at different times of the year; some on Shrove Tuesday and others on Easter Monday, though most clipping ceremonies mark the feast day of the saint that the church was named after.
Wishing you a lovely Michaelmas and an abundant harvest of nuts, blackberries and carrots!
Brightest blessings
Elissa
BIBLIOGRAPHY
Celtic Pilgrimages by Elaine Gill and David Everett (1997)
A Year of Festivals by Geoffrey Palmer and Noel Lloyd (1972)
Curious Country Customs by Jeremy Hobbs (2007)
A Chronicle of Folk Customs by Brian Day (1998)
The Celtic Calendar by Brian Day (2003)
A Calendar of Country customs by Ralph Whitlock (1978)
A Calendar of Scottish Festivals by F. Marian McNeill (1959)
Maypoles, Martyrs & Mayhem by Quentin Cooper & Paul Sullivan (1994)
Winters in the World by Eleanor Parker (2022)
Discovering the Folklore of Plants by Margaret Baker (2021 edition)
Archangel Michael is my patron saint, but I didn’t know all of those facts. Scotland’s Michaelmas traditions were fascinating to read about as well. Such a wonderful essay, I really enjoyed it! Thank you! 😄
Fabulous writing and so much information I didn’t know. Thank you 😄