HOGMANAY.

Otago Witness, Issue 3017, 10 January 1912, Page 89

HOGMANAY.

By Ascot A. Bhoad.

11l the land of its adoption, and for many generations, “Hogmanay” has been applied to the last day of the year. From the day itself, by a natural process and sequence in terminology, it has passed to tho associations of the day. As, say, in England, a man at Christmostide speaks of tho reception of a gift as his “ Christmas, so an the country of the grey skies farther nortn the same given on the festive day ot its name is called Hogmanay. V\ hat a “ Christmas box ” is to the ordinary Eng-lish-speaking individual his Hogmanay is to the Scot—only more so to the latter; it is associated with the practice ot hospitality and homely festivity. . Etymologists who care for the derivation, history, and genesis of a word and such matters will find in the name of our Beottish festival something worthy of their skill to trace, .elaborate, and explain. it has been Jightly and irresponsibly suggested that Scots glory in the term because of the mystery of its origin, but such suggestion may to ailoived to pass, as of the envious and foolish. A hoary antiquity certainly shrouds the word, and in these days of the manufacture of new things, and even of the making of new words, it is something to have for name to a festival what has stood the test of time and even challenges history. Granted tlxat the word from its euphonious sound comes from where not a little good in our literature issues—namely, the French. Granted it is a development, even a corrupted form, of an old countersign used by the peasants of Brittany in saluting each other about the time of its season centuries ago; yet do the interesting queries remain, just at what time and under what particular circumstances Hogmanay entered Britain. Was it at the Norman conquest? Then why is it so little known in England? Of course, it was later, it may be generally asserted. This being so, then why is so little known definitely of its origin and history? But to appreciate the etymological difficulties attendant upon the term Hogmanay one has to hear a company of learned Scots, professors, ministers, doctors, editors, and such like as their country in the main produces discussing these. A poor Sassenach is generally tolerated at such gatherings if he is not welcomed, provided always he can keep quiet and is net possessed of too keen a sense of humour. Imagine such a rank outsider, in such company, having the temerity to offer an explanation 'of .the genesis of the word, whose only virture was its originality ! It was a word, this savage maintained, which had old associations clinging to it. He stoutly declared it was a Scotch word, if not by right of birth, then by right of heritage. Certain of his audience thereupon knitted their brows as failing to appreciate his meaning, but he quickly enlightened them. The Scottish tongue, he gravely explained, resembled the old and classio Greek in that both abounded in tho use of diminutives. The comparison was allowed, graciously, to pass. The two last syllables, “ manay it was seriously, and further stated—were clearly a corrupted spelling of the word “ marinie,” dear as a diminuitive to tender-hearted, tender-tongued Scots. The first syllable, in its significant baldness, it was hastily explained midst a rising storm of dissent, expressed what the “ mannie ” w r as made through the too ardent festivities of the so-called “good old days,” when at Hogmanay the forefathers were accustomed to dine not wisely but too well. That daring Sassenach escaped with his life from that gathering, through their leader, who was a moderately-minded man, calling for order, and pronouncing the explanations ingenious if far-fotched and' false. But it was when, as by a happy inspiration, ho suggested that the stranger might have been trying to joke that the atmosphere _ was cleared and his countrymen smiled again. Hogmanay, out of Scotland and wherever the wide world over it is held in remembrance, awakens memories of childhood. In the Land of Cakes itself, the youngsters are wont to assemble on its festive day and rehearse the following: “ Rise up, guid wife, an’" shak’ yer feathers, Dinna think that we are beggars; We’re good bairns come to play. Rise up and gie’s oor Hogmanay 1” The words are well known to the older members of the juvenile and festive party, which on the occasion is wont to convene itself in, say, some Scottish village or town; but its every recurrence brings with it certain new members, bairns of tender years to be initiated and instructed. The work of instruction is token in hand by the leaders, who in subdued voice drill the new comers in the words. Most remarkable is the brevity with which accuracy is attained under such circumstance®. Any further work of initiation is quickly got over through consignment of novitiates to tho rear with strict injunction to do only as tho others do. Then, in tho yet early morning, tho youthful band moves forward from house bo house of their friends and neighbours. The snow may be lying deep on the ground, as is often the case at the time, making the merry light footfalls lighter still, so that but for the sound of a subdued laugh or tho click of an opening gate nothing is heard by the besieged indoors until the rousing ehout to the “guid wife,” in tho well known words and in the children’s voices, sets all a-smiling and rushing to iho door. The first to gain the outside aro invariably the older sons and daughters of the household, the boys and girls who think themselves too big or superior to bo members of the intruding party. Their advent through tho open door is greeted by a fusilade of snowballs, none attacking with greater gusto than their own little brothers and sisters in the besieging force. The household party thus besot, finds at hard to remain inactive; some hastily seek shelter by ignominious retreat, but tho majority essay to fight, led on by a son of tho house, who but a year previous has done valiantly on the opposing side. As the fight waxes fiercer and the air seems filled with snow, the rousing -war slogan of line attacking host—addressed to the “guid wife” as aforesaid—gives gradual place to shouts and roars of laughter, as well directed shots leave snowy impress upon the back or breast, head or shoulder. Even the “ guid man,” old and £reybcarded, suffers himself to bo led Into the melee, loecau.se it is Hogmanav, and his fathers fought at Cullodon. He is strong in making prisoners, again and again running tho gauntlet of the fire of the attacking host, as he boldly enters their lines to boar off in his arm.-. one or other of their number and convey his prisoner indoors. He is snow-battered all. over, but perseVeres, being aided by other members of

the house party until, the ranks of the besiegers being thus completely depleted, the “ guid wife” at last rouses herself, and in voice shaking with mirth prop Laima the cessation of hostilities by a hearty invitation to all to come and get their Hogmanay! Then appear to gladdened eyes the “ sweetie -loaf ” (otherwise by degraded nomenclature known as fruit cake), oranges apples, and last, but not lease, the ginger cordial! Who that has been privileged to partake of such refreshment can readily forget this beverage, cheering, exhilarating, yet never intoxicating; its odour, flavour, even its very name redolent of good cheer and happy heartedness? But little space remains for mention in a word of another habit of the Hogmanay festival. This is the removal by stealth, and'at night, of a friend’s gate, sign-board, or other moveable property, to some prominent place at considerable distance from its usual location, to afford for the friend thus favoured opportunity of witnessingwholesome struggle between his temper and sense of humour in recovering hi® property on the New Year’s Day!