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Known to most as "Hallowe'en: Samhain (Pronounced SOW-en) is the time that the veil between the world of the living and the world of the dead is the thinnest. In ancient times it was believed that this is the time that our ancestors would return to visit us, to give help and advice. People set out lights in hollowed-out turnips to guide the spirits of the dead (the fore-runners of the modern Jack-o-lanterns) and put out food as an offering (which evolved to the modern tradition of "trick-or-treating").
Pagans are not afraid of the spirits of the dead. They are our friends and family. They are our ancestors who gave us life. We call them our "beloved dead". Death is a natural part of life, in fact, a gift of the Goddess. If nobody died, there would be no room for new things to be born, not change or growth.
Nobody really knows what happens when they die. Most Pagans believe that our spirits live on in one way or another while our bodies return to the elements and sustain other lives. There are many beautiful names for the place where our spirits go: Summerland (the place that is always summer and never winter), Tir n'a Nob (The Irish "Land of the Youth" where spirits grow younger and younger until they are young enough to be reborn) , Avalon (the Isle of Apples, where the dead wander in the orchards of the Goddess, where the trees bear fruit and flowers at the same time), and Heaven (where streets are paved with gold, and the spirits are transformed into angles and spend eternity in the presence of God). However we imagine this place, it is a place of peace and rest where we stay for a time until we are ready to be reborn again, perhaps as an animal or a tree or as another person. In each life we learn new lessons, so our spirits are always growing wiser.
Samhain is also our New Year's Day. It may seem strange to have a new year begin in the fall, when the days are growing shorter and colder. But death and birth are two sides of the same coin. It is the time of death and the time of new beginnings, when we think about hope and change and what the next year will bring.
The Goddess at Samhain
The aspect of the Goddess at Samhain is the Crone. The Crone is the Old one, who teaches us wisdom and helps us let go when we need to change and grow. Growing older means losing something as well as gaining something. The Crone teaches us that letting go is a natural part of life.
When we let go, we make space for something new, just as when a person dies, they make room for another person to be born. When we let go of the old year, let it die, we make room for the new year to be born.
The time between Samhain and Winter Solstice (Yule) is the waiting time, like when a babe is in the womb, not yet ready to be born. We don't yet know what the new year will bring, but we can dream, and imagine, and plan!
We can feel close to the Crone at this time of year by spending some time with an older person. Visit your grandparents, or an elderly neighbor, who can tell you stories about their life. Knit or Crochet blankets to donate to a retirement home at Yule.
The God at Samhain
The aspect of the God at Samhain is the Horned God, the stag whose antler are fully developed. In ancient times, people depended on hunting for their food. The Horned God was the God of the hunt, and he represents the animal that gives its life so we can be fed.
Today, most of us buy our meat at the store, and some of us are vegetarians. But even the vegetables and grains were once alive. The Horned God reminds us that our lives are gifts given to us by other living beings. Because all food is a gift of a life, it is sacred. We treat food with respect.
We feel close to the Horned God by stopping for a moment before eating, to thank the plants and animals that have given their lives to be our food. We also say thanks for the work of all those who grew and harvested that food.
In our family, we take the opportunity of the Thanksgiving holiday (which does fall during the Samhain season!) to honor the Horned God, to give thanks for the "harvest" of the past year.
The Altar at Samhain can be covered with a black or orange cloth. Upon it, pictures of our beloved dead and things that remind us of them are very appropriate. Symbols of the season, such as pumpkins, pomegranates, gourds, Indian corn and fallen leaves make wonderful and beautiful decorations.
The Colors of Samhain
Orange and Black are the most commonly thought of colors associated with Samhain. But, also consider the other colors of autumn: Rust, Bronze, Red and Yellow of the leaves, the Brown of the Earth, and the grey-green of dying moss.
Incense, Herbs and Woods
Gum mastic, Copal and Myrrh creates an Other-worldly atmosphere when burnt. Heather and Clove also add to the ambiance.
Herbs for this Sabbat should include wormwood and Mugwort. Wash your scrying mirror or crystal ball with and infusion of these herbs. A tea of Chamomile and Valerian can produce a drowsy, trance-like state. Rosemary is used for remembrance, so is perfect for Samhain.
Your bonfire, whether it be outside or in your fireplace, should be of Hazel, Hemlock and/or Apple wood. Inscribe runes of divination on the pieces of wood before placing them in the fire, then watch the flames for symbols and omens.
Contacting the Dead
Most Pagans consider contacting the dead a risky proposal, at best. We do so only when absolutely necessary. Contacting the dead can be disruptive to your psyche. While some spirits involve themselves in our world as guides and mentors, others remain connected in more negative ways. Spirits need to be free to move on and we can best help them by leaving them alone. Death is a transition, signaling movement from one realm to another, and it's risky, and rude, to disturb them.
Samhain is one of the few exceptions to this rule, but even at this time, we do not hold seances or call up spirits who do not want to be disturbed. During this time we invite those whom we wish to remember to be part of our celebrations IF they choose to join us, but we never coerce.
The three days surrounding Samhain are the most potent times of the year for divination and scrying. Since the veil between worlds is thinnest, we can see easily into the realms of spirit and faerie.
October 31st, commonly called Hallowe'en, is associated with many customs, some of them mysterious, some light-hearted, some of them downright odd. Why do we bob for apples, carve pumpkins into jack-o-lanterns, and tell ghost stories on this night? Why do children go door-to-door asking for candy, dressed in fantastical costumes? How is Hallowe'en connected to All Soul's Day, celebrated by some Christian denominations on November 1st? And what is the significance of this holiday for modern-day Witches?
Brief History of Hallowe'en
Hallowe'en has its origins in the British Isles. While the modern tradition of trick or treat developed in the U. S., it too is based on folk customs brought to this country with Irish immigrants after 1840. Since ancient times in Ireland, Scotland, and England, October 31st has been celebrated as a feast for the dead, and also the day that marks the new year. Mexico observes a Day of the Dead on this day, as do other world cultures. In Scotland, the Gaelic word "Samhain" (pronounced "SAW-win" or "SAW-vane") means literally "summer's end."
Other names for this holiday include: All Hallows Eve ("hallow" means "sanctify"); Hallowtide; Hallowmass; Hallows; The Day of the Dead; All Soul's Night; All Saints' Day (both on November 1st).
For early Europeans, this time of the year marked the beginning of the cold, lean months to come; the flocks were brought in from the fields to live in sheds until spring. Some animals were slaughtered, and the meat preserved to provide food for winter. The last gathering of crops was known as "Harvest Home, " celebrated with fairs and festivals.
In addition to its agriculture significance, the ancient Celts also saw Samhain as a very spiritual time. Because October 31 lies exactly between the Autumnal Equinox and the Winter Solstice, it is theorized that ancient peoples, with their reliance on astrology, thought it was a very potent time for magic and communion with spirits. The "veil between the worlds" of the living and the dead was said to be at its thinnest on this day; so the dead were invited to return to feast with their loved ones; welcomed in from the cold, much as the animals were brought inside. Ancient customs range from placing food out for dead ancestors, to performing rituals for communicating with those who had passed over.
Communion with the dead was thought to be the work of witches and sorcerers, although the common folk thought nothing of it. Because the rise of the Church led to growing suspicion of the pagan ways of country dwellers, Samhain also became associated with witches, black cats ("familiars" or animal friends), bats (night creatures), ghosts and other "spooky" things...the stereotype of the old hag riding the broomstick is simply a caricature; fairy tales have exploited this image for centuries.
Divination of the future was also commonly practiced at this magically-potent time; since it was also the Celtic New Year, people focused on their desires for the coming year. Certain traditions, such as bobbing for apples, roasting nuts in the fire, and baking cakes which contained tokens of luck, are actually ancient methods of telling fortunes.
So What About Those Jack-O-Lanterns?
Other old traditions have survived to this day; lanterns carved out of pumpkins and turnips were used to provide light on a night when huge bonfires were lit, and all households let their fires go out so they could be rekindled from this new fire; this was believed to be good luck for all households. The name "Jack-O-Lantern" means "Jack of the Lantern, " and comes from an old Irish tale. Jack was a man who could enter neither heaven nor hell and was condemned to wander through the night with only a candle in a turnip for light. Or so goes the legend...
But such folk names were commonly given to nature spirits, like the "Jack in the Green, " or to plants believed to possess magical properties, like "John O' Dreams, " or "Jack in the Pulpit." Irish fairy lore is full of such references. Since candles placed in hollowed-out pumpkins or turnips (commonly grown for food and abundant at this time of year) would produce flickering flames, especially on cold nights in October, this phenomenon may have led to the association of spirits with the lanterns; and this in turn may have led to the tradition of carving scary faces on them. It is an old legend that candle flames which flicker on Samhain night are being touched by the spirits of dead ancestors, or "ghosts."
Okay, What about the Candy?
"Trick or treat" as it is practiced in the U. S. is a complex custom believed to derive from several Samhain traditions, as well as being unique to this country. Since Irish immigrants were predominantly Catholic, they were more likely to observe All Soul's Day. But Ireland's folk traditions die hard, and the old ways of Samhain were remembered. The old tradition of going door to door asking for donations of money or food for the New Year's feast, was carried over to the U. S. from the British Isles. Hogmanay was celebrated January 1st in rural Scotland, and there are records of a "trick or treat" type of custom; curses would be invoked on those who did not give generously; while those who did give from their hearts were blessed and praised. Hence, the notion of "trick or treat" was born (although this greeting was not commonly used until the 1930's in the U. S.). The wearing of costumes is an ancient practice; villagers would dress as ghosts, to escort the spirits of the dead to the outskirts of the town, at the end of the night's celebration.
By the 1920's, "trick or treat" became a way of letting off steam for those urban poor living in crowded conditions. Innocent acts of vandalism (soaping windows, etc.) gave way to violent, cruel acts. Organizations like the Boy Scouts tried to organize ways for this holiday to become safe and fun; they started the practice of encouraging "good" children to visit shops and homes asking for treats, so as to prevent criminal acts. These "beggar's nights" became very popular and have evolved to what we know as Hallowe'en today.
What Do Modern Witches Do at Hallowe'en?
It is an important holiday for us. Witches are diverse, and practice a variety of traditions. Many of us use this time to practice forms of divination (such as tarot or runes). Many Witches also perform rituals to honor the dead; and may invite their deceased loved ones to visit for a time, if they choose. This is not a "seance" in the usual sense of the word; Witches extend an invitation, rather than summoning the dead, and we believe the world of the dead is very close to this one. So on Samhain, and again on Beltane (May 1st), when the veil between the worlds is thin, we attempt to travel between those worlds. This is done through meditation, visualization, and astral projection. Because Witches acknowledge human existence as part of a cycle of life, death and rebirth, Samhain is a time to reflect on our mortality, and to confront our fears of dying.
Some Witches look on Samhain as a time to prepare for the long, dark months of winter, a time of introspection and drawing inward. They may bid goodbye to the summer with one last celebratory rite. They may have harvest feasts, with vegetables and fruits they have grown, or home-brewed cider or mead. They may give thanks for what they have, projecting for abundance through the winter. Still others may celebrate with costume parties, enjoying treats and good times with friends. There are as many ways of observing Samhain as there are Witches in the world!
Every year, right around Halloween, we are treated to an outpouring of what can only be described as "scare" literature telling us all about how the holiday is 'satanic' and evil, and should not be celebrated by Christians. These opinions are backed up with some rather unusual and very frightening fantasies masquerading as historical facts.
This article is -not- intended to address whether or not Satan exists, nor to show that 'witches' are all nice, grainola-eating vegetarians and tree-huggers who wouldn't harm a fly, nor is it an attack on Fundamentalist Christianity, but rather a discussion concerning some of the so-called 'facts' offered in some of the anti-Halloween publications.
Let's look at four typical tracts circulating around the computer nets:
I have not corrected transcription errors in either of these tracts; They are exactly as received.
This is true, though Margadonna's linking the Church vigil to the current American celebration (in the light of what is said later) seems to me to show a possible agenda of anti-Catholicism, (and a mild quibble over the use of the word "Old English," as OE was more the language of "Beowulf" than Chaucer (Middle English) or Shakespeare. Even so, the tracts tend to very quickly degenerate into myth and pseudo-factual statements that cannot be backed up by hard data.
The Druids were an 'oral' tradition; they didn't write
down their teachings. Unfortunately, most of what we have on them from
pre-Christian times was written by their mortal enemies: the Roman Empire.
To take what the Romans said about the Druids as fact is rather like
taking what the Romans said about Christians as fact. (Athenagoras, in 176
CE, writes a whole tome to repudiate the accusations of atheism,
cannibalism and lust directed by the Romans at the Christians).
The link with Irish customs is ephemeral (to say the least!) as the Romans never conquered, nor even invaded, Ireland. There is no Graeco-Roman overlay on Irish folklore and myth before the advent of Christianity. Had Halloween come to America from France (Ancient Gaul), whose Celtic culture was thoroughly Romanized, I might have bought into this connection, but it is a fact that Halloween came from Ireland. There was no Roman occupation in Ireland, therefore (and archaeology bears this out) there was no Roman culture in Ireland, so it follows that there can be no credible Romano-Pagan connection with Irish pagan beliefs.
This is significant for Scotland also, as the inhabitants of Scotland at the time of the Roman occupation of Britain were the Picts (a generic term for a confederation of different tribes.) They were not conquered by the Romans either; Hadrian's and Antonine's Walls mark the limit of Roman conquest in Britain. The people that we know as "Scots" (the word "Scot" originally meant "Irishman") are actually an amalgamation of Norse, Pict and Irish that happened well after the Romans left Britain.
As for "Samhain" or "Saman" being the 'lord of the dead,' this is a gross fallacy that seems to have been perpetuated in the late 18th and 19th centuries CE. I have found it in Higgins (first published in 1827, and trying to prove the Druids emigrated to Ireland from India!) where he quotes a Col. Charles Vallency (later a General, who was trying to prove that the Irish were decended from the inhabitants of Armenia!!!) Higgins also refers to an author named "Pictet," who gives this name as that of a god, associating the word with "sabhan," (which word I cannot find in any Gaelic dictionary at my disposal) and trying for a connection with "Bal-sab," to prove a Sun god and Biblical association.
There may very well be a connection between the Celtic "Belenos" and "Baal," but that would be more likely nothing more than two independent lingual changes from early Indo-European root-word(s) that pre-date the apparent migrations of the proto-Celts from the northern Black Sea area. Bottom line is that you can't equate them as being the same. They're not. A discussion of such cultural evolution, and a lingual "family tree", can be found here, in an article on the swasticka.
Bostwick (originally published in 1894) associates "Samhuin" with the Moon, but translates "Samhain" correctly, though he tries to derive the roots of Gaelic and Erse from Latin. He refers to a book named "Bards" by a person only identified as "Walker" as his reference. I have not been able to locate this work, nor Col. Vallency's ("Collectanaea de Rebus Hibernicis" circa 1770 in 6 volumes.)
With modern research, archaeology and the study of the
Indo-European migrations, these conclusions can be seen as the complete
errors they were, (though further research into proto-Gaelic is still
going on, and may yet hold some surprises.)
Seumas MacManus, in his book "The Story Of The Irish Race," quotes a source only identified as "O'Halloran" as identifying "Samain" with the Moon, though later he correctly translates the word as "Hallowday," (and includes the three days before and after in the name) in connection with the supposed first Irish Parliament at Tara under Cormac, and as the occasion for fairs at Muiremne. Hardly the appropriate time to hold such festive occasions (these Fairs were held every three years at Tara) if these tracts are to be believed!
I should also quote a well-known Wiccan, "Rowan Moonstone" (pseud.):
In more current books in print I have only found "Samhain" named as the 'lord of the dead' in Claudia DeLys' book on American superstitions (see my bibliography below), and in the "Dictionary of Satanism" (see my bibliography below), and I find it interesting that these tracts seem to reproduce, almost word-for-word, what Ms. DeLys has to say on the subject relating to 'Samhain, lord of the dead' and about Halloween in general.
Looking thru Maclennan, we find that the (Scots) Gaelic "Samhuinn" (pronounced in Scotland as "SAV-im") is translated as "Hallowtide; the Feast of All Souls" and is the same word as Erse (Irish Gaelic) "Samhain" (pronounced "SEW-ain (sort of!)" in Erse), Early Irish "Samfhuin" (also found as "samuin" and "samain") and has the possible Old Celtic root of "samani-."
Herity / Eogan also mention "Bealtaine, Lughnasa and Samhain" as holidays of the Iron Age Irish.
The Celtic Gods of the dead were Gwynn ap Nudd (British) and Arawn (Welsh) though the last-mentioned may be only a god of the dead in modern interpetations of paleo-pagan practice. I have not found any Irish "lord of death" as such, and neither have I located any Gaulish (French Celtic) god's name, if any. Lugh would be the nearest thing to a sun-god of the Celts, and even that association is a bit tenuous.
Bear in mind also that the Celtic "Lord of the Underworld" was -not- considered to be anything similar to the Judeo/Christian/Islamic/Satanist Satan, ( we are, after all, dealing with an entirely different mythos here! ) but rather something different, and -not- the dualistic concept of good God and evil anti-God.
(I will not address the issue of the various Horned Gods (male fertility symbols) of Western European paganism being Satan. The concept of "God and His adversary" seems to have had no place in pre-Christian Celtic mythology.)
"Samhain" is the name of the holiday. There is no evidence of any god or demon named "Samhain," "Samain," "Sam Hane," or however you want to vary the spelling.
The association of "ghosts, spirits, witches (and) elves" in Tract 2 is also interesting, as it betrays the author's lack of knowledge of Irish folklore. Ghosts, spirits and witches were regarded by the post-Christian Irish as evil indeed, but elves had a rather unique position in Irish folklore as being neither of Heaven or of Hell. They were not regarded as evil so much as very different and very dangerous to mess with. There is a differentiation made between "good" and "bad" elves / fairies in the "seelie court" and the "unseelie court," however.
Insofar as the -ancient- Celtic attitude towards the four items mentioned there is no hard evidence.
Margadonna's usage of the phrase "ancient 'religious' beliefs," implying that ancient religions were not really "real" religions, is also interesting. If they weren't "real" religions, what were they? They may not have been Christianity, they may have been wrong, but they were still "real" religions.
And yet again we see statements being made that are not supported by available hard evidence. I fail to see how a "celebration of everything wicked, evil and/or dead" would be made the occasion for the beginning of a new yearly cycle and for feasting, parliaments and formal games as recorded by MacManus. A culture-wide Celtic celebration or honoring of Evil would certainly be something that cultural anthropologists would jump on, since it would require hundreds of tribes/clans in several separated geographical areas to be doing something that no other major human culture has ever done, that is, to define Evil and Good, and conciously celebrate Evil.
Such a culture would not be expected to adopt Christianity as quickly and easily, not to mention as strongly, as the Celtic peoples did, would it?
Besides, there is some evidence that the Samhain holiday would actually occur (in the modern Gregorian calendar) on November 11 (Martinmas), which is regarded as "Old Samhain" in some Celtic countries. The ballad "The Wife Of Usher's Well" (Child #79) could provide some clues towards this.
Once again, we have information on Druidic beliefs that I have seen nowhere else, save in unsupported theories in publications of the 18th and 19th centuries, and no references are given by Margadonna. And the mysterious god 'Samhain' pops up again. The "gifts and sacrifices" bit sounds suspiciously like a dig at the Roman Catholic Purgatory dogma with no justification from extant knowledge of Celtic religion.
The -only- reference to Celtic human sacrifice as described is from Julius Caesar in his wonderful justification of "why we have to conquer these people." Remember that the Romans, with some justification, regarded the Celts as the ultimate enemy. And considering the Celts periodically invaded Italy (and sacked Rome several times) during Roman history there is certainly some justification for their attitude. Caesar was also drumming up popular support for his wars in Gaul against the Gallic tribes and the Germans. Ol' Julius was writing propaganda to make himself look like the bringer of civilization to the benighted savages, and reads rather like the writings of similar American military men in the mid-1800's CE discussing the Indian Wars, or the Boers talking about South African Blacks.
John F. Wright writes, in his "Compilation of Celtic Triads," that
It also should be mentioned that the oft-repeated statement that the Druids of continental Europe got their teachings from Britain comes from a Roman source, and is therefore suspect. I would give this a bit more credence due to the fact that Northern Europe was Christianized by Celtic missionaries.
Ross/Robins make a good case for Lindow Man being a Druid voluntary sacrifice about 65 CE, but that was not by burning, and was a single man. There is general agreement that the Celts did in fact practice human sacrifice, but then, most cultures at that stage of development did. Even the Romans had, at the time of Julius Caesar, only comparitively recently abandoned human sacrifice ( after 113 BCE? ). Frankly, for the point at hand, it winds up being moot. We still sacrifice humans, 'mostly criminals,' but we call it the "death penalty."
The finds in the peat bogs of apparent human sacrifices ( or judicial killings ) are mostly in Germanic territories, not Celtic.
The culling of animals was a usual practice at this time with rural peoples. Most medieval illuminated calendars show such things; do we then conclude that medieval European peasants 'sacrificed' animals every Fall? Or that the "in kind" offerings to the Church (animals, food and labor rather than money) were 'sacrifices?'
Horses were sacred to the goddesses Rhiannon (Welsh), Epona (Romano-Gaulish), and Macha (Irish) and the last recorded horse sacrifice, as part of the coronation of an Irish petty King in the 12th cent. CE, at Tyrconnell, was recorded by Geraldus Cambrensis in his "Topography of Ireland." Such horse veneration was apparently connected with the sea-god in some way, and -may- be older in the British Isles than the Celtic peoples themselves.
What do the superstious practices of medieval Christians have to do with the ancient Celts? Domestic cats were apparently not introduced to Northern Europe until post-Julius Caesar, and didn't really "catch on" until after 1050 CE. And with (I repeat) no Roman occupation of Ireland, we should not expect cats to figure very much in their pre-Christian myths .... and they don't. There is a marked -lack- of cats, as a matter of fact. We -do- find cats as one of the attributes of the Norse goddess Freya, but that's not a culture that brought us Halloween, and may be a later interpolation by the medieval chroniclers of the myths of the Old Norse. We also find a wild cat in Scotland, but it is not known whether it is a long-feral domestic, or a native breed. What with all this about cats being "demonic," I am surprised that I have not seen tracts calling on people to get rid of their pet cats!
In addition, the throwing of cats into a bonfire was a folk custom of one or two towns in France, not a custom of medieval Europe as a whole, and still less a general custom in Ireland ...... and was done on St. John's Eve in June and on the first Sunday in Lent, not on Halloween!
The custom was abolished by King Louis XIV in 1648, though it continued in the provinces until as late as 1796.
And once more we have a listing of supposed Druidic practices that cannot be backed up by research: the supposition that Romano-Pagan practices were grafted onto a people that Rome never conquered (the Irish), and another attempted link with the Hindu reincarnation belief.
Insofar as "witchcraft practitioners" and Oct. 31 .... I guess that would depend on who you talk to. The books on Wicca that I have read show it as a time to honor and remember the dead, and not any better than any other time to perform "magic," other than perhaps divination of the future. It -is- regarded as a time when the "veil between the worlds" is "thinner" than normal, however.
Satanists might be another story, and it would be well to mark the difference between the two. Most modern Pagans seem to dislike Satanists just as strongly as Christians do, and to equate them as the same will only close the Pagans' ears to the Christian message.
Yup. Just like Christmas, and several other customs and traditions of Christianity, many pagan holidays and customs were absorbed and -changed- by the Church. The operative word here is "changed." The customs and traditions are no longer pagan, being "made new" in Jesus. (As one major example, December 25th was the supposed birthday of Mithra, who was supposedly born of a virgin, and visited by Magi! Incidentally, the word "Magus" is the singular of "Magi," it means "Zoroastrian priest," and is the root of our word "Magician.")
All Saint's (Hallows) Day was first introduced in the 7th cent. CE, and was originally on 13 May, and then apparently moved to 21 February. It was changed to 1 November by Pope Gregory in 835. More information here.
"Apollo" and "Diana" were Graeco-Roman deities ( though there was quite a little "ecumenical" movement to identify Diana with the other primary goddesses in the Roman/Greek/Middle Eastern pantheons ) while "Ymir" was in the Norse pantheon, but -not- worshipped like the Aesir and Vanir (Thor, Odin, Frey, ect.) were. These were not Celtic dieties, but Northern European Germanic. Why the implication that these gods continued to be worshipped (Margaret Murray's thesis of the underground survival of Mother Goddess/Horned God paganism is clearly cut from whole cloth) or were worshipped by the Celts at all in the face of all available evidence is unclear to me.
And how in the world do they tie in with Irish Catholics bringing the Halloween holiday to America? Or even Irish paganism? Does Roman Catholicism have "secret rites" that we don't know about? I don't think so.
Hadrian became Emperor in 117 CE. In 100 CE Trajan was the Emperor of Rome. The bricks of the Pantheon are stamped and can be dated to 125 CE. Boniface IV reigned from 608- 615 CE. Phocas (of Byzantium) from 602-610 CE. The Church of the Virgin Mary and All Martyrs (it's proper re-naming) was dedicated in 609 CE. Rome was captured by the Byzantine Empire from the Goths in 552 by Emperor Justinian's general Narses and remained under Byzantine control long after the Emperor Phocas' reign.
Guess we have to holler 'Shame!' at those early Christians for taking over available unused space, and saving some of the Roman art treasures into the bargain .... and giving us the example of the Roman basilica for all the coming major Church architecture.
Further, any research at all will show that Cybele was -not- a goddess of the dead!
Better go after St. Peter's in Rome, too. It was built over a graveyard, of all things, located outside ancient Rome.
The juxtaposition of so-called Druidic beliefs and the Bishop of Rome (aka: the Pope) is rather confusing. How does it apply to the matter under discussion? Do we see more of an anti-Catholic agenda?
Another anti-Halloween pamphlet even goes so far as to say that the Temple of Cybele was built to "appease the Druids." I fail to see how a temple to a non-Celtic deity would be built to "appease" the people that Rome regarded as mortal enemies.