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Hogmanay
Fireworks for Edinburgh's Hogmanay
Official nameHogmanay
Also called"Daft days" [1]
Observed byScots
TypeNational
SignificanceThe final day of the Gregorian calendar year
CelebrationsReflection; late-night partying; family gatherings; feasting; gift exchanges; fireworks; countdowns; watchnight services; social gatherings, during which participants may dance, eat, consume alcoholic beverages, and watch or light fireworks
Begins31 December
Ends2 January
Date31 December
FrequencyAnnual
Related toNew Year's Eve
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Hogmanay (/ˈhɒɡməneɪ, ˌhɒɡməˈneɪ/ HOG-mə-nay, -⁠NAY,[2] Scots: [ˌhɔɡməˈneː][3]) is the Scots word for the last day of the old year and is synonymous with the celebration of the New Year in the Scottish manner. It is normally followed by further celebration on the morning of New Year's Day (1 January) and, in some cases, 2 January—a Scottish bank holiday. In a few contexts, the word Hogmanay is used more loosely to describe the entire period consisting of the last few days of the old year and the first few days of the new year. For instance, not all events held under the banner of Edinburgh's Hogmanay take place on 31st of December.

Customs vary throughout Scotland and usually include gift-giving and visiting the homes of friends and neighbours, with particular attention given to the first-foot, the first guest of the new year.

Etymology

[edit]

The etymology of the word is obscure. The earliest proposed etymology comes from the 1693 Scotch Presbyterian Eloquence, which held that the term was a corruption of a presumed Ancient Greek: ἁγία μήνη (hagíā mḗnē) and that this meant "holy month".[4][a] The three main modern theories derive it from a French, Norse or Gaelic root.

The word is first recorded in a Latin entry in 1443 in the West Riding of Yorkshire as hagnonayse.[5] The first appearance in Scots language came in 1604 in the records of Elgin, as hagmonay.[6] Subsequent 17th-century spellings include Hagmena (1677),[5] Hogmynae night (1681),[5] and Hagmane (1693) in an entry of the Scotch Presbyterian Eloquence.[4][7]

Although Hogmanay is currently the predominant spelling and pronunciation, several variant spellings and pronunciations have been recorded, including:[8]

with the first syllable variously being /hɔg/, /hog/, /hʌg/, /hʌug/ or /haŋ/.

Possible French etymologies

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The term may have been introduced to Middle Scots via French. The most commonly cited explanation is a derivation from the northern French dialectal word hoguinané, or variants such as hoginane, hoginono and hoguinettes, those being derived from 16th-century Middle French aguillanneuf meaning either a gift given at New Year, a children's cry for such a gift, or New Year's Eve itself.[8][9] The Oxford English Dictionary reports this theory, saying that the term is a borrowing of aguillanneuf, a medieval French cry used to welcome the new year consisting of an unknown first element plus "l'an neuf" ("the new year").[10]

This explanation is supported by a children's tradition, observed up to the 1960s in parts of Scotland at least, of visiting houses in their locality on New Year's Eve and requesting and receiving small treats such as sweets or fruit. The second element would appear to be l'an neuf ('the New Year'), with sources suggesting a druidical origin of the practice overall.[11] Compare those to Norman hoguinané and the obsolete customs in Jersey of crying ma hodgîngnole, and in Guernsey of asking for an oguinane, for a New Year gift (see also La Guiannee). In Québec, la guignolée was a door-to-door collection for people experiencing poverty.[12]

Compare also the apparent Spanish cognate aguinaldo/aguilando, with a suggested Latin derivation of hoc in anno "in this year".[7][13]

Other suggestions include au gui mener ("lead to the mistletoe"),[14] à gueux mener ('bring to the beggars'),[14] au gui l'an neuf ('at the mistletoe the new year', or (l')homme est né ('(the) man is born').[15]

Possible Goidelic etymologies

[edit]
Fireworks in Scotland's capital city, Edinburgh, as part of the 2011 Hogmanay celebrations

The word may have come from the Goidelic languages. Frazer and Kelley report a Manx new-year song that begins with the line To-night is New Year's Night, Hogunnaa but did not record the full text in Manx.[16][17] Kelley himself uses the spelling Og-u-naa... Tro-la-la[18] whereas other sources parse this as hog-un-naa and give the modern Manx form as Hob dy naa.[19] Manx dictionaries though give Hop-tu-Naa (Manx pronunciation: [hopʰ tθu neː]), generally glossing it as "Hallowe'en",[20][21] same as many of the more Manx-specific folklore collections.[22]

In this context, it is also recorded that in the south of Scotland (for example Roxburghshire), there is no ⟨m⟩, the word thus being Hunganay, which could suggest the ⟨m⟩ is intrusive.[19]

Another theory occasionally encountered is a derivation from the phrase thog mi an èigh/eugh ([hok mi ˈɲeː], "I raised the cry"), which resembles Hogmanay in pronunciation and was part of the rhymes traditionally recited at New Year[23] but it is unclear if this is simply a case of folk etymology.

Overall, Gaelic consistently refers to the New Year's Eve as Oidhche na Bliadhn(a) Ùir(e) ("the Night of the New Year") and Oidhche Challainn ("the Night of the Calends").[24][25][26]

Possible Norse etymologies

[edit]

Other authors[who?] reject both the French and Goidelic theories and instead suggest that the ultimate source for this word's Norman French, Scots, and Goidelic variants have a common Norse root.[27] It is suggested that the full forms

  • "Hoginanaye-Trollalay/Hogman aye, Troll a lay" (with a Manx cognate Hop-tu-Naa, Trolla-laa)
  • "Hogmanay, Trollolay, give us of your white bread and none of your gray"[28]

invoke the hill-men (Icelandic haugmenn, compare Anglo-Saxon hoghmen) or "elves" and banishes the trolls into the sea (Norse á læ 'into the sea').[27][29] Repp furthermore links "Trollalay/Trolla-laa" and the rhyme recorded in Percy's Relics: "Trolle on away, trolle on awaye. Synge heave and howe rombelowe trolle on away", which he reads as a straightforward invocation of troll-banning.[29][30]

Origins

[edit]

It is speculated that the roots of Hogmanay may reach back to the celebration of the winter solstice among the Norse,[31] as well as incorporating customs from the Gaelic celebration of Samhain. The Vikings celebrated Yule,[31] which later contributed to the Twelve Days of Christmas, or the "Daft Days" as they were sometimes called in Scotland. Christmas was not celebrated as a festival, and Hogmanay was the more traditional celebration in Scotland.[15] This may have been a result of the Protestant Reformation after which Christmas was seen as "too Papist".[32]

Hogmanay was also celebrated in the north of England, down to and including Richmond in North Yorkshire.[33] It was traditionally known as 'Hagmena' in Northumberland, 'Hogmina' in Cumberland, and 'Hagman-ha' or 'Hagman-heigh' in the North Riding of Yorkshire.[34]

Customs

[edit]

There are many customs, both national and local, associated with Hogmanay. The most widespread national custom is the practice of first-footing, which starts immediately after midnight. This involves being the first person to cross the threshold of a friend or neighbour and often involves the giving of symbolic gifts such as salt (less common today), coal, shortbread, whisky, and black bun (a rich fruit cake), intended to bring different kinds of luck to the householder. Food and drink (as the gifts) are then given to the guests. This may go on throughout the early morning hours and into the next day (although modern days see people visiting houses well into the middle of January). The first-foot is supposed to set the luck for the rest of the year. Traditionally, tall, dark-haired men are preferred as the first-foot.[35]

Local customs

[edit]
Stonehaven Fireballs Ceremony 2003
Catalan Sun Goddess from the Hogmanay Street Party, Edinburgh 2005

An example of a local Hogmanay custom is the fireball swinging that takes place in Stonehaven, Aberdeenshire, in northeast Scotland. This involves local people making up "balls" of chicken wire filled with old newspaper, sticks, rags, and other dry flammable material up to a diameter of 2 feet (0.61 m), each attached to about 3 feet (0.91 m) of wire, chain or nonflammable rope. As the Old Town House bell sounds to mark the new year, the balls are set alight, and the swingers set off up the High Street from the Mercat Cross to the Cannon and back, swinging the burning balls around their heads as they go.[36]

At the end of the ceremony, fireballs still burning are cast into the harbour. Many people enjoy this display, and large crowds flock to see it,[37] with 12,000 attending the 2007/2008 event.[38] In recent years, additional attractions have been added to entertain the crowds as they wait for midnight, such as fire poi, a pipe band, street drumming, and a firework display after the last fireball is cast into the sea. The festivities are now streamed live over the Internet.[37] Another example of a fire festival is the burning the clavie in the town of Burghead in Moray.[39]

In the east coast fishing communities and Dundee, first-footers once carried a decorated herring. And in Falkland in Fife, local men marched in torchlight procession to the top of the Lomond Hills as midnight approached. Bakers in St Andrews baked special cakes for their Hogmanay celebration (known as "Cake Day") and distributed them to local children.[40]

Institutions also had their own traditions. For example, amongst the Scottish regiments, officers waited on the men at special dinners while at the bells, the Old Year is piped out of barrack gates. The sentry then challenges the new escort outside the gates: "Who goes there?" The answer is "The New Year, all's well."[41]

An old custom in the Highlands is to celebrate Hogmanay with the saining (Scots for 'protecting, blessing') of the household and livestock. Early on New Year's morning, householders drink and then sprinkle 'magic water' from 'a dead and living ford' around the house (a 'dead and living ford' refers to a river ford that is routinely crossed by both the living and the dead). After the sprinkling of the water in every room, on the beds and all the inhabitants, the house is sealed up tight and branches of juniper are set on fire and carried throughout the house and byre. The juniper smoke is allowed to thoroughly fumigate the buildings until it causes sneezing and coughing among the inhabitants. Then, all the doors and windows are flung open to let in the cold, fresh air of the new year. The woman of the house then administers 'a restorative' from the whisky bottle, and the household sits down to its New Year breakfast.[42]

"Auld Lang Syne"

[edit]
Main article: Auld Lang Syne
John Masey Wright and John Rogers' c. 1841 illustration of Auld Lang Syne.

The Hogmanay custom of singing "Auld Lang Syne" has become common in many countries. "Auld Lang Syne" is a Scots poem by Robert Burns, based on traditional and other earlier sources. It is common to sing this in a circle of linked arms crossed over one another as the clock strikes midnight for New Year's Day. However, it is only intended that participants link arms at the beginning of the final verse before rushing into the centre as a group.[43]

In the media

[edit]

Between 1957 and 1968, a New Year's Eve television programme, The White Heather Club, was presented to herald the Hogmanay celebrations. The show was presented by Andy Stewart, who always began by singing, "Come in, come in, it's nice to see you...." The show always ended with Stewart and the cast singing, "Haste ye Back":

Haste ye back, we loue you dearly,
Call again you're welcome here.
May your days be free from sorrow,
And your friends be ever near.

May the paths o'er which you wander,
Be to you a joy each day.
Haste ye back we loue you dearly,
Haste ye back on friendship's way.

The performers were Jimmy Shand and band, Ian Powrie and his band, Scottish country dancers: Dixie Ingram and the Dixie Ingram Dancers, Joe Gordon Folk Four, James Urquhart, Ann & Laura Brand, Moira Anderson & Kenneth McKellar. All the male dancers and Andy Stewart wore kilts, and the female dancers wore long white dresses with tartan sashes. Following the demise of the White Heather Club, Andy Stewart continued to feature regularly in TV Hogmanay shows until his retirement.[44] His last appearance was in 1992.

In the 1980s, comedian Andy Cameron presented the Hogmanay Show (on STV in 1983 and 1984 and from 1985 to 1990 on BBC Scotland) while Peter Morrison presented the show A Highland Hogmanay on STV/Grampian, axed in 1993.

For many years, a staple of New Year's Eve television programming in Scotland was the comedy sketch show Scotch and Wry, featuring the comedian Rikki Fulton, which invariably included a hilarious monologue from him as the gloomy Reverend I.M. Jolly.

Since 1993, the programmes that have been mainstays on BBC Scotland on Hogmanay have been Hogmanay Live and Jonathan Watson's football-themed sketch comedy show, Only an Excuse?.

Presbyterian influence

[edit]

The 1693 Scotch Presbyterian Eloquence contained one of the first mentions of the holiday in official church records.[4] Hogmanay was treated with general disapproval. Still, in Scotland, Hogmanay and New Year's Day are as important as Christmas Eve and Christmas Day.

Although Christmas Day held its normal religious nature in Scotland amongst its Catholic and Episcopalian communities, the Presbyterian national church, the Church of Scotland, discouraged the celebration of Christmas for nearly 400 years; it only became a public holiday in Scotland in 1958. Conversely, 1 and 2 January are public holidays, and Hogmanay is still associated with as much celebration as Christmas in Scotland.

Major celebrations

[edit]
A Viking longship is burnt during Edinburgh's annual Hogmanay celebrations (though Edinburgh has no historical connection with those Norse who invaded Scotland).

As in much of the world, the largest Scottish cities – Glasgow, Edinburgh and Aberdeen – hold all-night celebrations, as do Stirling and Inverness. The Edinburgh Hogmanay celebrations are among the largest in the world. Celebrations in Edinburgh in 1996–97 were recognised by the Guinness Book of Records as the world's largest New Years party, with approximately 400,000 people in attendance. Numbers were then restricted due to safety concerns.[45]

In 2003-4, most organised events were cancelled at short notice due to very high winds. The Stonehaven Fireballs went ahead as planned, however, with 6,000 people braving the stormy weather to watch 42 fireball swingers process along the High Street.[46] Similarly, the 2006–07 celebrations in Edinburgh, Glasgow, and Stirling were all cancelled on the day, again due to high winds and heavy rain.[47] The Aberdeen celebration, however, went ahead and was opened by pop music group Wet Wet Wet.

Many Hogmanay festivities were cancelled in 2020–21 and 2021–22 due to the COVID-19 pandemic in Scotland.[48] The Edinburgh event was also cancelled in 2024-25 due to high winds.

Ne'erday

[edit]

Some Scots celebrate New Year's Day with a special dinner, usually steak pie.[49][50]

Handsel Day

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Main article: Handsel Day

Historically, presents were given in Scotland on the first Monday of the New Year. A roast dinner would be eaten to celebrate the festival. Handsel was a word for gift and hence "Handsel Day".[51] In modern Scotland, this practice has died out.

The period of festivities running from Christmas to Handsel Monday, including Hogmanay and Ne'erday, is known as the Daft Days.[52][53][54]

See also

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Footnotes

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Notes

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References

[edit]
[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Hogmanay

View on Grokipedia
from Grokipedia
Hogmanay is the traditional Scottish celebration of New Year's Eve, observed on December 31 as the final day of the old year and a joyous welcome to the new one, often encompassing festivities that extend into January 1 and 2. This Scots term, synonymous with the Scottish manner of marking the New Year, has been a cornerstone of Scottish culture for centuries, emphasizing community, renewal, and merriment. Unlike many places where Christmas dominates the winter season, Hogmanay holds greater prominence in Scotland due to historical Presbyterian suppression of Christmas celebrations from the 16th century until the mid-20th century, shifting the focus of holiday festivities to the New Year. The origins of Hogmanay trace back to ancient pagan and Norse influences, blending the Viking festivities—known as —with the Celtic Gaelic celebration of , which marked the end of the harvest and the onset of winter. The word "Hogmanay" itself has uncertain , possibly deriving from the French "hoginane" or "au gui l'an neuf" meaning "to the for the ," or from Gaelic, Flemish, or roots. The earliest known written record of the term dates to 1443, with its first appearance in Scots records in 1604, though many associated customs predate this, reflecting pre-Christian rituals adapted over time. The in the further amplified Hogmanay's importance, as it provided an outlet for festivity amid restrictions on religious holidays. Central to Hogmanay are time-honored traditions symbolizing purification, good fortune, and communal bonding. "Redding the house" involves a thorough on to sweep away the old year's misfortunes, followed by settling debts to start fresh. First-footing, a key custom, occurs after when the first —ideally a tall, dark-haired man not resident in the home—crosses the threshold bearing symbolic gifts like whisky, , salt, and to ensure prosperity, warmth, and sustenance in the coming year. rituals, such as processions, bonfires, and swinging fireballs in places like , serve to banish evil spirits and illuminate the path for the , echoing ancient pagan practices. The evening often culminates in ceilidhs—lively gatherings with traditional music, dancing, and the singing of ' "," a poignant farewell to the past. In contemporary , Hogmanay remains a vibrant national event, with Edinburgh's since 1993 drawing global crowds for street parties, over the castle, and concerts, establishing it as one of the world's premier New Year's celebrations. These modern observances preserve the holiday's cultural essence while adapting to broader appeal, underscoring Hogmanay's enduring role in fostering Scottish identity and optimism for the future.

Etymology

The etymology of "Hogmanay" is uncertain, with the most widely accepted theory tracing it to French origins, though other possibilities from Goidelic and Norse languages have been proposed.

French theories

One prominent theory posits that "Hogmanay" derives from terms associated with New Year's festivities, introduced to via cultural and linguistic exchanges between and . During the , a formal of mutual defense signed in 1295 and lasting until around 1560, Scottish and French societies intermingled closely, with Scottish nobles, soldiers, and scholars residing in , leading to the adoption of numerous French loanwords into Scots. This period of alliance fostered phonetic and lexical borrowings, particularly in areas like seasonal customs and greetings, where French influences shaped Scottish vernacular expressions. A key derivation connects "Hogmanay" to the Old French word aguillanneuf (attested from the 15th century), which denoted a New Year's gift, a children's cry soliciting such gifts, or New Year's Eve itself. The latter part of the term clearly stems from l'an neuf ("the new year"), while the initial element remains obscure but has been linked to Gallo-Romance hac illa nocte ("on that night"), reflecting a nocturnal celebration. In Norman dialects, this evolved into forms like hoguillanneuf or hoguinané (16th century), showing close phonetic resemblance to "Hogmanay" through nasalization and vowel shifts common in Anglo-Norman French spoken in medieval Scotland. These variants were used in northern French regions to describe end-of-year rituals, aligning with the Scottish term's meaning as the last day of the year. An alternative French etymology suggests "Hogmanay" arises from the phrase au gui l'an neuf ("to the the "), purportedly a ceremonial uttered during Yule-tide gatherings where was collected as a symbol of renewal. This interpretation ties the word to pre-Christian customs potentially preserved in , with the "hog-" prefix echoing au gui ("to the "). However, etymologists generally view this as folkloric rather than a direct linguistic source, favoring the aguillanneuf lineage for its documented historical usage and alignment with Norman phonetic patterns post-1066 influences on French.

Goidelic theories

A folk theory occasionally proposed links "Hogmanay" to the Scottish Gaelic phrase òg mhadainn, meaning "new morning," reflecting the festival's association with the dawn of the new year. This interpretation highlights phonetic evolution from the Gaelic pronunciation, where the aspirated 'mhadainn' (morning) could shift to the nasal 'manay' sound in Lowland Scots through anglicization and regional dialectal influences. However, this derivation lacks strong scholarly support and is not considered prominent among etymologists.

Norse theories

One prominent Norse theory traces the etymology of "Hogmanay" to the compound "haugmenn," formed from "haugr" (meaning a , barrow, or hillock) and "menn" (men), referring to beings such as elves or mound-dwellers believed to inhabit burial sites. This derivation suggests the term originated as a cry or to these hill spirits during festivities, evoking a ceremonial call to appease or summon them at the turn of the year. The associated children's rhyme "Hogmanay, Trollolay" (or variants like "Hogmanay, Trolla-lay") is interpreted as addressing the "haugmenn" while banishing trolls ("troll" in ) to the sea ("á læ," meaning "onto the wave"), aligning with pagan Norse practices of warding off malevolent forces during . This interpretation highlights the word's roots in Scandinavian , where such chants were part of solstice rituals to ensure prosperity in the . An alternative Norse derivation links "Hogmanay" to "hógónótt" or "hoggo-nótt," the Old Norse term for the eve or feast preceding (the celebration), emphasizing the term's connection to Norse midwinter observances that emphasized feasting, peace, and renewal. Historical evidence for Norse-Scots linguistic fusion appears in the , a 13th-century Norse text chronicling events from the 9th to 13th centuries in and , where descriptions of assemblies and earl-hosted winter banquets illustrate the deep integration of Norse customs and terminology into the cultural fabric of northern . These sagas document how Viking settlers established earldoms in the , blending their language and traditions with local Gaelic elements over centuries of rule until the late . Phonetic traces of this influence persist in the extinct , a North Germanic spoken in and until the , which contributed numerous Norse-derived words to Scots vocabulary, particularly in northern dialects; for instance, Norn terms for seasonal rites like "" and entities show parallels in pronunciation and usage to Scots forms related to Hogmanay observances.

History and Origins

Ancient and pre-Christian roots

The ancient roots of Hogmanay lie in the Celtic festival of , an end-of-year celebration that marked the onset of winter and the start of the new year in the , typically observed around November 1. This pagan observance honored the transition from the light half of the year to the dark, with communities gathering to commemorate the dead, perform rituals for protection, and ensure fertility for the coming season. As the Roman Julian calendar was adopted across Europe from the 1st century CE, followed by Christian standardization of the , the New Year's date shifted to , effectively relocating Samhain's thematic elements—such as communal feasting, , and warding against malevolent forces—to December 31, where they evolved into the foundations of Hogmanay. Norse influences further shaped these pre-Christian traditions through the Viking invasions and settlements in beginning in the late . The Norse , or Jól, was a major midwinter festival centered on the winter solstice, featuring bonfires to symbolize the sun's return, extensive feasting, and sacrifices to deities for prosperity and protection against the perils of the long nights. Archaeological evidence from Viking sites in , such as the longhouses and artifacts at in and Buckquoy in dating to the 8th–11th centuries, attests to the enduring Norse presence in the , where these solstice customs likely blended with local Celtic practices to form a hybrid winter celebration. In regions like , the term "Yules" persists as a direct linguistic remnant of this Norse heritage. Central to these pagan foundations were rituals designed to ward off spirits believed to roam freely during the vulnerable winter darkness, a motif preserved in . Communities employed noise-making—such as banging pots, firing guns, or shouting—to drive away malevolent entities, alongside fire-based practices like igniting torches wrapped in animal hides to produce purifying smoke. These acts of purification and expulsion symbolized the banishment of the old year's misfortunes, ensuring renewal and safeguarding the household for the year ahead.

Development in medieval and early modern Scotland

The adoption of as the start of the in in 1600 marked a pivotal shift in the timing of New Year's celebrations, moving the official start of the year from to and thereby establishing as the central date for Hogmanay observances. This reform, enacted by the , aligned the civil calendar more closely with continental European practices while shortening to nine months to effect the change. Prior to this, winter festivities had roots in earlier Celtic traditions around November, associated with , but the 1600 adjustment consolidated communal gatherings and gift-giving customs on the last day of , enhancing Hogmanay's prominence as a national holiday. Throughout the 15th to 17th centuries, Scottish burgh records document efforts to regulate New Year's festivities amid growing urbanization and social concerns over public disorder. By the early 17th century, Hogmanay had transitioned from predominantly rural rituals—such as communal bonfires and door-to-door visiting—to vibrant urban events in Edinburgh and Glasgow, where street gatherings and torchlight processions drew crowds, as noted in contemporary diaries and council minutes. In the late 18th century, the traditions of Hogmanay gained literary prominence through the works of Robert Burns, whose poems and songs immortalized the holiday's themes of reflection, camaraderie, and revelry. Burns' 1788 adaptation of "Auld Lang Syne," first published in the Scots Musical Museum, evoked the nostalgic toasts and gatherings typical of Hogmanay, helping to standardize its cultural expressions across Scotland and beyond. This period saw the holiday's folk practices, now embedded in urban life, evolve into a symbol of Scottish identity, with Burns' contributions providing enduring artistic validation.

Religious and Cultural Influences

Presbyterian impact

Following the of 1560, the newly established , known as the , viewed many traditional festivals, including elements of Hogmanay, as remnants of pagan and Catholic excess, leading to concerted efforts to suppress practices such as guising (disguised processions and mumming) and excessive drinking during New Year's revelry. The 's , as the governing body, prioritized religious observance over secular merriment, condemning these customs as superstitious and incompatible with Calvinist doctrine. Kirk sessions—local church courts—routinely investigated and punished participants through public repentance, fines, or exclusion from communion, aiming to redirect celebrations toward solemn worship on the alone. In the , specific edicts from the General Assembly formalized these prohibitions, extending scrutiny to New Year's activities often bundled under the broader "" period (encompassing the twelve days from to Epiphany, including Hogmanay). The 1575 act of the General Assembly abolished all holy days except the , explicitly targeting Yule observances that involved feasting, guising, and revelry as idolatrous distractions from true piety. This was reinforced by the 1640 parliamentary act, heavily influenced by pressure, which outlawed the "Yule vacation and all observation thereof," making public celebrations illegal and punishable by imprisonment or fines to prevent "superstitious" gatherings. The 1645 act of the General Assembly further mandated kirk censures, including public repentance before the congregation, for anyone observing Yule or similar days, with presbyteries and synods required to enforce discipline; scholars and educators facilitating such events faced to the Assembly for , effectively curbing institutional support for festive breaks. While the Kirk sought to suppress pagan and excessive elements, the prohibition on Christmas celebrations elevated Hogmanay's importance as the primary winter festivity, allowing boisterous traditions to persist under moral oversight. By the , partial repeal of the bans in 1686 and allowed a compromise revival of Hogmanay customs, though still under the Kirk's moral oversight to mitigate perceived excesses. While outright suppression waned after the Union of 1707 and the restoration of Presbyterian governance, kirk sessions continued to monitor for drunkenness and disorder, promoting a more subdued, family-oriented version of that retained select folk elements like first-footing but emphasized domestic gatherings and over public rowdiness. Despite this influence, Hogmanay maintained its lively communal spirit, blending folk merriment with elements of restraint and piety.

Pagan and folk elements

Hogmanay celebrations in retain significant pre-Christian elements rooted in Celtic and Norse traditions, persisting alongside Christian observances despite efforts by the Presbyterian Church to suppress pagan customs during the and beyond. These folk practices reflect ancient beliefs in renewal, protection from malevolent forces, and the transition between the old and new years, often symbolizing the banishment of winter's darkness and the invitation of . Celtic divination practices, inherited from festivals like , survived in Hogmanay as means to foresee fortunes for the coming year. Such rituals underscored the liminal nature of the year-end, when the between worlds was thought to thin, allowing glimpses into future abundance or peril. Norse influences, introduced by Viking settlers in the 8th and 9th centuries, manifest in communal fire-bearing processions designed to dispel the encroaching gloom of winter and ward off evil spirits. These torchlit marches, evoking the ancient solstice rites, symbolized the sun's returning strength and communal solidarity against seasonal hardships, a tradition vividly echoed in modern events like Edinburgh's procession. Folk beliefs further emphasize animistic notions of purification and renewal through "redding out," the thorough cleaning of homes before midnight on Hogmanay. This involved sweeping ashes from hearths and discarding refuse to expel accumulated misfortune or lingering spirits, ensuring a fresh start unburdened by the past year's ills—a ritualistic act akin to broader Indo-European customs for spiritual cleansing. In 19th-century rural , such practices blended with Christian elements, as burnings—originally pagan symbols of light and rebirth—were sometimes adapted to align with Nativity themes, marking the shift from suppressed observances to robust festivities.

Customs and Traditions

Preparatory practices

Preparatory practices for Hogmanay center on rituals of purification and renewal, performed in the days leading up to December 31 to symbolically sweep away the misfortunes of the departing year. A key custom is "redding the house," a thorough cleaning of the home on December 30 or 31, which includes scrubbing floors, airing rooms, and removing all accumulated dirt and clutter to ensure good fortune in the coming year. This practice stems from the belief that leaving any rubbish or disorder past midnight invites bad luck, as it carries the old year's negativity forward. When open fires were commonplace in Scottish homes, redding extended to clearing out the hearth ashes and laying fresh kindling for a new blaze at midnight, a gesture tied to broader symbolism in Hogmanay observances that represents the sun's return and the warding off of evil. Beyond physical tidying, the preparations encompass settling personal affairs, such as paying off debts and making amends with others before the bells toll, rooted in that emphasizes starting the with a "clean slate" free from unresolved burdens. Culinary preparations also play a vital role, with families baking traditional treats like —a dense enriched with raisins, spices, and sometimes whisky—to serve as gifts during the festivities. This pastry-encased cake, described in 19th-century Scottish recipes as a rich "Scotch bun," dates back to at least the early 1800s and symbolizes abundance for the year ahead. , the buttery emblematic of Scottish baking, is similarly prepared in advance as a simple yet cherished offering, often homemade to evoke hospitality and shared joy.

First-footing

First-footing, a longstanding Hogmanay custom, involves the first person to enter a home after on 31st, believed to bring good fortune for the coming year. Traditionally, the ideal first-footer is a tall, dark-haired man, as this figure is thought to symbolize strength and protection; fair-haired individuals were historically avoided due to superstitions linking them to Viking raiders who brought misfortune. The first-footer typically carries symbolic gifts: salt for prosperity and flavor in life, or wood for warmth and a cozy , or other baked goods for sustenance, and whisky or another drink to toast health and abundance. These items are shared with the , often accompanied by a small in return, fostering community bonds in the early hours of the new year. The origins of first-footing trace back to pre-Christian superstitions in , where the appearance of the first visitor after the turn of the year was seen as an omen for the household's fate, possibly amplified by fears of Norse invaders during the medieval period. In some regions, such as parts of the Highlands, variations allow women to serve as first-footers, particularly if they are unmarried, reflecting local adaptations to the tradition. For instance, in and , the custom may incorporate elements of Scandinavian heritage, with the first-footer sometimes reciting a charm or poem to ward off evil spirits. This practice underscores Hogmanay's blend of and social ritual, emphasizing as a key to prosperity. While first-footing was once ubiquitous in Scottish homes, it declined in urban areas during the due to changing social norms, smaller family gatherings, and the rise of public celebrations. However, the tradition has seen a revival in the , integrated into community events and modern interpretations. In contemporary settings, such as organized Hogmanay gatherings in or rural villages, groups of first-footers—often dressed in traditional attire—visit multiple homes, distributing gifts and performing toasts, helping to preserve the custom amid evolving lifestyles.

Fire rituals and festivals

Fire plays a central role in Hogmanay celebrations as a symbol of renewal and purification, drawing from ancient traditions where flames were believed to drive away evil spirits and usher in the light of the new year. In various Scottish communities, these rituals involve communal processions and bonfires, emphasizing collective warding off of misfortune to ensure prosperity ahead. These practices, while rooted in pre-Christian customs, have evolved into structured public events with enhanced safety measures over the 20th and 21st centuries, including coordination with local fire services and regulated materials to prevent accidents. One of the most distinctive fire rituals is the Burning of the Clavie in , , where a tar-filled half-barrel, known as the clavie, is nailed to a pole and carried through the village streets before being lit at midnight on —the Old New Year date preserved from the 1752 calendar reform. Selected by the Clavie Crew, a group of local men, the procession stops at key points to distribute burning staves to residents, believed to banish witches and evil influences while bringing good luck for the coming year. The lit clavie is then hurled onto the , an ancient Pictish hill fort site, where it burns out, with embers collected and shared even internationally to extend blessings to former residents. This ceremony, with origins potentially tracing to Pictish times before the 1750s, serves as a direct counterpart to mainland Hogmanay fires, symbolizing the expulsion of the old year's ills through communal flame. Torchlight processions and fireball swings further illustrate fire's symbolic role in representing the sun's return and renewal during Hogmanay. In , the annual Torchlight Procession, typically held on December 29 or 30, features thousands of participants carrying flaming torches from the Meadows to , creating a river of light that honors Celtic heritage and signals the festival's start. Similarly, in , , the Fireballs Ceremony at midnight on features around 50-60 locals swinging chicken-wire cages filled with burning materials—such as and paraffin—on three-foot poles as they parade down the to the harbor. These fireballs, evoking the sun's fiery rebirth, are thought to purify the community by consuming lingering evil spirits, a documented in police records since the 1850s and formalized in newspaper accounts by the 1940s. Over time, both events have incorporated modern safety protocols, such as supervised ignition, protective clothing for participants, and fire brigade oversight, transforming potentially hazardous customs into controlled spectacles that attract global visitors. Additional forms of symbolic cleansing through fire persist in Hogmanay observances, including the burning of or to represent the old year's burdens. In rural Scottish settings, participants historically jumped over small bonfires or passed through smoke from burning branches—a practice known as —to ritually cleanse themselves and their homes of misfortune. The clavie ritual in extends this by burning fragments as effigy-like offerings on the hill fort, while Stonehaven's fireballs culminate in a harbor blaze that symbolically incinerates the past. These acts, briefly echoing pagan elements of solar worship and expulsion, have seen safety adaptations since the early , with organized committees ensuring controlled burns and avoiding open flames in crowded areas to mitigate risks.

"Auld Lang Syne" and musical traditions

"" is a central element of Hogmanay celebrations, serving as a poignant anthem that encapsulates themes of friendship, nostalgia, and the passage of time. The song's lyrics were penned by the Scottish poet in 1788, drawing from an older folk tradition, and were first published in 1796 in the fifth volume of James Johnson's The Scots Musical Museum. described the words as a modernization of an ancient he had heard, emphasizing the importance of remembering past acquaintances with lines such as "Should auld acquaintance be forgot, / And never brought to mind?" set to a traditional pentatonic that evokes Scotland's folk heritage. This combination of Burns' evocative poetry and the tune has made it a symbol of communal bonding, particularly during the transition to the . In Hogmanay observances, "" is traditionally sung at the stroke of midnight, often as crowds gather in streets or homes to mark the year's end. Participants form a circle, linking arms with those beside them and crossing hands during the final verse to symbolize unity and farewell to the old year. This arm-linking custom originated in 19th-century Scottish gatherings, with an early documented instance from an 1879 newspaper account of a in , where singers formed a "circle of unity" influenced by Freemasonic parting rituals. The practice has since spread globally, popularized through media broadcasts and events worldwide, reinforcing its role as a universal expression of reflection and renewal. Beyond "Auld Lang Syne," Hogmanay features a rich array of musical traditions that highlight Scotland's instrumental heritage. Bagpipers often "pipe in" the New Year, playing lively reels and strathspeys on the Great Highland bagpipe to herald midnight in homes and public spaces, a custom rooted in the instrument's longstanding association with communal festivities. Ceilidhs, informal gatherings of music and dance, are a staple of Hogmanay evenings, where fiddles, accordions, and clàrsach (Celtic harps) accompany group dances like the Highland Fling or reels, fostering social interaction late into the night. During first-footing visits, musicians may bring their instruments to perform spontaneous tunes, blending melody with the ritual of welcoming the new year. These elements underscore music's unifying power in Hogmanay, transforming the occasion into a vibrant celebration of Scottish cultural continuity.

Major Celebrations

stands as Scotland's flagship New Year's festival, transforming the capital into a vibrant hub of celebration from late December into early January. Organized annually since 1993 by a partnership including the and event specialists, the event has evolved into one of the world's premier outdoor New Year's gatherings, blending traditional Scottish elements with contemporary entertainment. The core program features iconic events that draw global crowds. On December 29, the Torchlight Procession sees thousands march from the Royal Mile to , carrying flaming torches in a dramatic display that honors Hogmanay's fire-based customs. This is followed by the Night Afore concert in , headlined by artists such as Scottish band Peat & Diesel in 2025. The climax arrives on December 31 with the Street Party along , featuring live music stages, a , and culminating in a midnight fireworks spectacular launched from , synchronized to music including "." The festival's modern iteration traces its roots to informal street parties of the mid-20th century, which grew organically around landmarks like the before formal organization shifted the focus to in 1993. By 1996, attendance surged to over 300,000, prompting the introduction of ticketing to manage crowds and leading to recognition for the largest New Year's party in 1996–97 with approximately 400,000 attendees. Today, it showcases international and local talent, such as band headlining the 2025 Concert in the Gardens on December 31. The 2025/26 program spans December 29 to January 1, incorporating family-friendly activities and concluding with the Loony Dook—a charitable polar plunge into the at on January 1, where participants don costumes for a bracing swim. Attracting over 100,000 visitors each year, primarily from outside , generates substantial economic benefits, with the broader winter festivals contributing nearly £200 million to the local economy in through spending on accommodations, transport, and hospitality. Yet, the open-air nature of the events necessitates adaptations for weather; in , outdoor components including the street party and fireworks were cancelled due to forecasts of high winds, rain, and snow, shifting focus to indoor alternatives.

Regional and other Scottish events

In regions beyond , Hogmanay celebrations showcase distinct local traditions rooted in Scotland's coastal, island, and Highland communities, often emphasizing fire rituals, communal gatherings, and cultural heritage. One of the most striking is the Stonehaven Fireball Ceremony in , a coastal event over 100 years old that draws thousands to the town's each December 31. Participants, known as , construct fireballs using cages stuffed with old rags, paper, and other waste materials soaked in paraffin, each weighing around 7-10 pounds and attached to 3-foot wires for swinging. At midnight, approximately 50 parade the flaming orbs in a rhythmic motion above their heads, led by a piper, to symbolize the purification of the old year and warding off evil spirits—a practice believed to echo ancient pagan and possibly Viking fire festivals marking the . The procession culminates with the fireballs being hurled into the , followed by , preserving a documented since at least the early but likely originating in 19th-century fishing superstitions. Further north in , the Up Helly-Aa fire festivals extend the Hogmanay spirit into , celebrating the Norse heritage that shapes the islands' season, which begins on 31. The largest, Lerwick's Up Helly-Aa, held annually on the last Tuesday of since its first organized procession in 1881, features up to 1,000 "guizers" in Viking costumes marching with flaming torches to the burning of a meticulously crafted replica Viking , or , at the harbor. This dramatic finale, introduced in the late 1880s, commemorates the end of the extended period and echoes ancient Scandinavian rituals of and renewal, with the galley symbolizing the sun's return after winter darkness. Smaller Up Helly-Aa events occur across communities from early to March, maintaining the fiery, communal ethos tied to Hogmanay's pagan roots. For 2025, Lerwick's festival is scheduled for , continuing to attract global visitors despite its post-Hogmanay timing. In the Highlands, Hogmanay emphasizes intimate ceilidhs and gatherings that foster community bonds through music and dance, contrasting with urban spectacles. Inverness hosts several such events, including the annual Hogmanay Ceilidh led by the Highland Fire band, featuring traditional Scottish reels, jigs, and a countdown with toasts. These gatherings often incorporate and songs evoking Highland folklore, held in venues like Daviot Steading or local halls. For 2025, while the council's Red Hot outdoor event has been permanently cancelled due to funding issues, independent ceilidhs persist, with the Highland Fire Ceilidh confirmed for at Daviot Steading, offering dinner options and live performances into the early hours. In , Hogmanay events blend local pride with nods to , whose poetry and the song "" are integral to Scottish customs. Community gatherings, such as the family-friendly Hogmanay celebration at Ayr's Clocktower, include live entertainment, fireworks, and Burns-inspired recitations or toasts that transition into January's Burns Suppers. These suppers, while primarily on January 25, often extend Hogmanay themes through ceilidh dancing and haggis ceremonies in venues across the region, like the Burns Club. For 2025, Ayrshire's events emphasize accessible, heritage-focused festivities, with the Clocktower gathering highlighting Burns' influence on communal reflection and joy.

Associated Days

Ne'er Day

Ne'er Day, the Scots term for on 1 January, serves as a natural extension of Hogmanay celebrations, emphasizing recovery and communal bonding after the previous night's festivities. Traditionally, it is a time for relaxation to recuperate from the extensive partying, with many Scots engaging in restful activities to shake off hangovers, often through informal social visits to friends and family where "" drinks—additional alcohol to ease symptoms—are shared alongside simple well-wishes for the coming year. Unlike more structured gift-giving occasions, these gatherings focus on and verbal exchanges of good fortune without formal presents, fostering a sense of continuity and warmth in Scottish communities. The observance of Ne'er Day as a significant traces its roots to the , when Presbyterian reforms in suppressed celebrations as unscriptural and idolatrous, elevating New Year's Day as the principal winter festival for marking renewal and family gatherings. This shift prioritized Ne'er Day over suppressed Yuletide customs, embedding it deeply in Scottish . Formally recognized as a under the , which designated 1 January as a non-working day in —a status it held earlier than in due to longstanding traditions—it allowed broader participation in these relaxed observances. In modern times, Ne'er Day features distinctive activities symbolizing personal and communal renewal, most notably the Loony Dook in . This event, a mass plunge into the frigid waters of the at , originated in 1986 when a group of locals initiated an impromptu dip to invigorate themselves after Hogmanay excesses, evolving into a public spectacle by 1987. Participants, often in eccentric costumes, parade and swim for charity, with proceeds supporting organizations like the Royal National Lifeboat Institution, drawing thousands of people annually as of 2024 to embody the spirit of starting afresh.

Handsel Monday

Handsel Monday, traditionally observed on the first Monday after in , centers on the custom of giving "handsels"—small gifts, tips, or tokens—to workers, servants, children, and sometimes the needy as a gesture of good fortune for the coming year. This practice, rooted in rural communities, provided farm laborers and household staff with a rare day off, often the principal winter holiday besides Hogmanay festivities, allowing for relaxation following the social recovery of Ne'er Day. The term "handsel" derives from Old Norse handsal, meaning a delivery into the hand, signifying an inaugural gift to invoke luck or prosperity, a tradition that evolved in to include earnest payments or bonuses marking the resumption of work and after the holiday period. In historical accounts, employers distributed coins like half-crowns or shillings, along with treats such as cake and whisky , to their dependents, while families exchanged similar tokens among children and neighbors to ensure ongoing goodwill. Celebrations typically began with a communal of fat —a dish of mixed with melted beef —for the household staff, sometimes followed by bonfires and visits to local sites like caves for songs and rituals in coastal areas. While Handsel Monday was a significant public observance in rural through the , its prominence waned with industrialization and , leading to its decline in cities by the early . Today, active participation persists in isolated rural pockets, where small gift exchanges continue among families and workers, and cultural revivals occur through heritage festivals that highlight Hogmanay-related customs to preserve the tradition.

Media representations

Hogmanay has been depicted in broadcast media since the early days of Scottish radio, with providing dedicated programming as far back as 1923, evolving from simple audio broadcasts to elaborate television specials and modern streaming events that export the tradition globally. BBC Scotland has aired annual Hogmanay television specials since , typically featuring a mix of sketches, live performances, and the communal singing of "" to mark midnight. These shows, often broadcast on , capture the festive spirit through celebrity hosts, traditional ceilidh dancing, and highlights from street celebrations, serving as a key cultural touchstone for Scottish audiences at home and abroad. For the 2024–2025 edition, broadcaster Amy Irons hosted the live event from Edinburgh's , including musical acts such as , , and Rianne Downey, alongside comedic segments and coverage of the city's . In film and international media, Hogmanay traditions appear in Scottish productions that blend romance and cultural rituals. The 2013 musical film Sunshine on Leith, directed by Dexter Fletcher and based on songs by The Proclaimers, incorporates elements of Scottish life amid stories of returning soldiers and family reunions. The TV series Outlander depicts a traditional Hogmanay celebration at Lallybroch in Season 3, Episode 8 (2017), showcasing customs like black bun and family gatherings. Internationally, outlets like CNN have highlighted Edinburgh's Hogmanay in their global New Year's coverage, showcasing torchlight processions, street parties, and midnight fireworks to audiences worldwide, underscoring the event's appeal beyond Scotland. This progression to streaming platforms, such as BBC iPlayer, has further amplified Hogmanay's visibility, allowing global viewers to access live and on-demand content that preserves and promotes Scottish heritage.

Literary and musical references

In Sir Walter Scott's Waverley novels, published between 1814 and the 1830s, depictions of Highland gatherings often evoke the communal spirit of Scottish traditions, contributing to a broader literary idealization of Scotland's . These portrayals influenced 19th-century perceptions of Scottish festivity, blending historical events with fictionalized communal joy. In 20th-century , Iain Banks' 1992 The Crow Road portrays Hogmanay through a contemporary lens, featuring a family party the day after the celebrations where characters navigate personal revelations amid the hangover of traditional revelry; one memorable scene describes the custom of visiting neighbors with alcohol in hand, akin to but for New Year's greetings, highlighting themes of community and excess in modern . Banks' work captures the revival of Hogmanay as a backdrop for familial drama and cultural continuity in post-war Scottish society. Post-2000 literary mentions of Hogmanay appear in genre fiction, such as Sky Purington's 2020 romance Highland Yule: A MacLomain and MacLauchlin Hogmanay Tale, where the festival serves as a setting for themes of second chances and ancestral connections, reflecting ongoing interest in blending historical customs with personal narratives in Scottish writing. In music, Scottish folk traditions include songs like "Today Is Hogmanay," a lighthearted tune dating back at least to the early 20th century and performed by artists such as Ewan McVicar, which humorously captures children's excitement for the holiday's customs and treats. Modern compositions often tie Hogmanay to diaspora experiences, with covers and adaptations of traditional airs emphasizing themes of nostalgia and reunion among scattered Scots, as seen in global performances that sustain the festival's emotional resonance far from its origins.

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