There is sometimes very cold weather at this time, and this was denoted by the expression “The mournful linnet of Beltane” (_Glaisein cumhach na Bealltainn_). Snow at the time was known as “Snow about the mouth of May-day” (_Sneachda mu bhial na Bealltainn_). On the night preceding it, _i.e._ Beltane eve, witches were awake, and went about as hares, to take their produce (_toradh_), milk, butter, and cheese, from the cows. People who believed in their existence were as earnest to counteract their machinations. Tar was put behind the ears of the cattle, and at the root of the tail; the animals were sprinkled with urine to keep them from fighting; the house was hung with rowan-tree, etc., etc. By having a churning past and a cheese made (_muidhe ’s mulchag_) before sunrise, the Fairies were kept away from the farm for the rest of the year. If any came to ask for rennet (_deasgainn_), it should not on any account be given to them. It would be used for taking the substance out of the giver’s own dairy produce. When the day arrived, it was necessary, whatever the state of the weather, though people sank ankle deep in snow, or (as the Gaelic idiom has it), though snow came over the shoes, to get the cattle away to the summer pastures among the hills (_àiridh_). No fire on this, or any other first day of a quarter of the year (_latha ceann raidhe_), was given out of the house. It gave the borrower the power of taking the milk from the lender’s cows. People had a feast in their houses with better food than ordinary. The arrival of the cuckoo was looked for, and boys shouted “Cuckoo! cried the ‘gowk’ on yellow Beltane day” (_Gug-ùg ars’ a Chuthag latha buidhe Bealltainn_). In the Statistical Account of Scotland, 1794, XI. 620, there is a custom described, as existing at Callander in Perthshire, of boys going on this day to the moors, and kneading a cake of oatmeal, one part of which was daubed black. The bread was then put in a bonnet, from which each drew a piece. The boy, to whose share the black piece falls, is obliged to leap three times through the flames, at which the repast was prepared. The minister of Logierait (V. 84), says the festivities of the day were chiefly observed by herdsmen, and Pennant (_Tour_, p. 90), describes a similar feast of herdsmen, in which pieces of the cake were offered to the fox, hoodie-crow, eagle, etc., with a request that they would avoid the cattle during the year. In the south of Ireland, we are told (_vide_ Brand on May-day customs), cows were made to leap over lighted straw. All this has been referred to Baal and human sacrifices, and the going through the fire and other observances, have been assumed to be the remains of Syrian rites. They seem to be nothing but parts of the numerous superstitious observances for the _saining_ of cattle.