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Garrett Olmsted of Cornell University argues that Samhain was once observed on the winter solstice (December 21) and gradually shifted to November 1 after centuries of calendar drift.<ref name="Olmsted"/> It is sometimes suggested, especially by neo-pagans, that the Celts intended to select a date halfway between the equinox and the solstice. By this logic, November 7 is the "real" date of Samhain.

Garrett Olmsted of Cornell University argues that Samhain was once observed on the winter solstice (December 21) and gradually shifted to November 1 after centuries of calendar drift.<ref name="Olmsted"/> It is sometimes suggested, especially by neo-pagans, that the Celts intended to select a date halfway between the equinox and the solstice. By this logic, November 7 is the "real" date of Samhain.

Samhain has an ancient history as a marker for the first day of winter. But it's status as a festival is less clear. The story of Saint Patrick building an Easter bonfire on the Hill of Slain to compete with the fire festival of Beltaine (May 1) is well known. That there is no equivalent legend concerning Samhain suggests that this day was of less importance.  

The Welsh observe ''Calan Gaeaf'' on November 1. This name refers to the first day of winter. The Britons, ancestors of the Welsh, converted to the Julian calendar several centuries before the Irish did, which was around AD 450. So the Julian dates for Celtic winter and summer may reflect earlier British practice.

''Regula Coenobialis of St Columban'', written in AD 540‐615, is the oldest source to describe November 1 as the first day of winter. The earliest mention of Samhain is found in the ninth century text ''Felire Oengusso.'' It spells the word as ''Samain.'' November 1 was Christianized as All Saints Day in the eighth century.<ref>“Rule 7: … up to the beginning of winter, that is, the first of November.” ''Regula Coenobialis of St Columban''.<br/>“Lonán, Colmán, Cronán with their bright sunny following the hosts of Hilarius sure multitudinous ennoble stormy All‐Saints’ day [Samain].” ''Felire Oengusso.''</ref><ref name="Morgan">Morgan, Bernard, "[https://www.academia.edu/30803038/The_semantic_shift_of_Samain_from_Summer_to_Winter The semantic shift of Samain from Summer to Winter]".</ref>

Early Welsh literature ascribes no importance to November 1, at least not compared to ''Calan Haf'' (May 1).<ref name="Morgan"/> This suggests that Samhain gained prominence in Ireland sometime after Irish culture and language split off from that of the Britons. The linguistic split became noticeable in the sixth century.

The Welsh observe ''Calan Gaeaf'' on November 1. This name is influenced by Latin ''Kalends'' and refers to the first day of winter. The Britons, ancestors of the Welsh, converted to the Julian calendar several centuries before the Irish did, which was around AD 450. So the dates for Celtic winter and summer may reflect British practice.

The legend of Saint Patrick building an Easter bonfire on the Hill of Slain to challenge the fire festival of Beltaine (May 1) is well known. That there is no equivalent legend concerning Samhain suggests that it was a day of less religious importance.

Early Welsh literature ascribes no importance to November 1, at least not compared to ''Calan Haf'' (May 1). This suggests that Samhain gained prominence in Ireland sometime after Irish culture and language split off from that of the Britons. The linguistic split became noticeable in the sixth century. All Saints' Day, which was placed on November 1 in the eighth century, as well as the Ulster Cycle of legends, may account for the holiday's popularity in Ireland.<ref name="Morgan"/>

''Regula Coenobialis of St Columban'', written in AD 540‐615, is the oldest source to describe November 1 as the first day of winter. November 1 was Christianized as All Saints Day in the eighth century. The earliest mention of Samhain is found in the ninth century text ''Felire Oengusso.'' It spells the word as ''Samain.''<ref>“Rule 7: … up to the beginning of winter, that is, the first of November.” ''Regula Coenobialis of St Columban''.<br/>“Lonán, Colmán, Cronán with their bright sunny following the hosts of Hilarius sure multitudinous ennoble stormy All‐Saints’ day [Samain].” ''Felire Oengusso.''</ref><ref name="Morgan">Morgan, Bernard, "[https://www.academia.edu/30803038/The_semantic_shift_of_Samain_from_Summer_to_Winter The semantic shift of Samain from Summer to Winter]".</ref>

== Ulster Cycle ==

== Ulster Cycle ==