L, luis, the mountain ash in the Ogham. Confers ... - Rodney Mackay

usual sort. The person unfortunate enough to cut a Cailleach
was sometimes called by this name and treated very roughly
by his or her fellow reapers. Some were actually bound
within the last sheaf and dragged about, beaten, drenched
with water, thrown upon the dung heap (hence the
expression: horse play) or thrown into a brook. In less
humane times he was burned, and in a better season he was
merely the subject of ridicule, a person thought destined
for misfortune.
The corn-spirit was, of course, considered to have
been cut down with the reaping so that he might be reincarnated,
and in the past the reapers literally cut down
his representative. In a pinch the victim might be an actual
member of the community but it was considered bettermannered
to embody the corn-spirit in some passing
stranger who was not familiar with the custom. Where
human victims were scarce, a substitute might be found in a
fox, dog, wolf, cock, hare, or some farm animal. This
explains such expressions as "cutting the gander's neck" or
"cutting the tail of the fox" as they once applied to Harvest
Home.
LATHA CHOINNLE, The Day of Candles, Candlemas Day
(February 2), marking the end of the Old Norse month of
Yule, and the rule of the Cailleach Bheurr or Winter Hag.
This day was often referred to as Latha Mairi to distinguish
it from the pagan Latha Bridd or Bride’s Day (February 1).
Nevertheless, the rites are disconcertingly similar. On the
eve, candles were lighted in parish churches, and these
tapers were blessed and taken home as relics to be
relighted against the dangers of lightning and witchcraft.
They clearly symbolize Lugh, the reborn sun, who was seen
as ascendant at this time.
On Candlemas Day the selection of a king and queen
and the presentation of gifts to the druids fell into the
hands of children and the local school-masters. In the
oldest form of the rites male children brought their gamecocks
to school and the animals were pitted against one