Imbolc

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Imbolc
Snowdrops in the snow
Observed byGaels
Celts
Neopagans
TypeGaelic, Celtic, Pagan
DateN. Hemisphere: February 1
Related toCandlemas
St Brigid's Day

Imbolc is one of the four principal festivals of the Celtic calendar and one of the eight sabbats of the pagan year. It is celebrated either at the beginning of February or at the first local signs of Spring. Most commonly, it is celebrated on February 1, around midway between the Winter Solstice and the Spring Equinox in the northern hemisphere [1]. It is strongly associated with the goddess Brigid, and in the Christian period with St Brigid - Imbolc being also known as St. Brigid's Day [2]. In Scotland the festival is also known as Là Fhèill Brìghde, in Ireland as Lá Fhéile Bríde, and in Wales as Gŵyl y Canhwyllau [3]. The Day is also associated with the Christian feast of Candlemas (2 February), marking the end of the season of Epiphany.

Also known as "The Festival of Lights", fire, initiation and purification are an important aspect of this festival. The lighting of candles and fires represents the return of warmth and the increasing power of the sun over the coming months.[4]

Imbolc is traditionally a time of weather prognostication, and the old tradition of watching to see if serpents, bears or badgers[5] came from their winter dens is perhaps a precursor to the Northern American Groundhog Day.

Pre-Celtic origins

That Imbolc was an important time to the ancient inhabitants of Ireland can be seen at a number of Megalithic and Neolithic sites, such as the Mound of the Hostages at the Hill of Tara. At this site in County Meath the inner chamber of the passage tomb is aligned with the rising sun of both Imbolc and Samhain,[6] similar to the winter solstice phenomena seen at Newgrange, where the rising sun shines down the passageway and illuminates the inner chamber of the tomb.[7][8][9]

Celtic celebrations

See also: Celtic calendar

Imbolc celebrations in Celtic Ireland and Scotland are extensively detailed in ancient Irish manuscripts concerning the festival, and folklore collected during the 19th and early 20th century in rural Ireland and Scotland.[10][11]

Among agrarian peoples, Imbolc has been traditionally associated with the onset of lactation of ewes, pre-empting the immanent birth of the spring lambs. Chadwick notes that this could vary by as much as two weeks before or after the start of February.[12] However, the timing of agrarian festivals can vary widely, given regional variations in climate. This has led to some debate about both the timing and origins of the festival. The Blackthorn is said to blossom at Imbolc.[13]

In Irish, Imbolc (pronounced "im'olk"), derives from the Old Irish i mbolg - which means 'in the belly'. This refers to the pregnancy of ewes. Another name is Oimelc - which means 'ewe's milk'.[14]

The holiday was, and for many still is, a festival of the hearth and home, and a celebration of the lengthening days and the early signs of spring. Celebrations often involved hearthfires, divination, watching for omens (whether performed in all seriousness or as children's games), candles, and bonfires.[11]

A Scottish Gaelic forecasting proverb about the day says:

Thig an nathair as an toll

Là donn Brìde,
Ged robh trì troighean dhen t-sneachd
Air leac an làir.

"The serpent will come from the hole
On the brown Day of Bride,
Though there should be three feet of snow

On the flat surface of the ground." [15]

In a possible precursor to the American forecasting tradition of Groundhog Day (2 February), in Celtic tradition it was said that if a hedgehog saw its shadow on this day, then winter would continue and if there was no shadow and spring was on the way [16]. It is echoed in the many hundreds of ancient nature-based, weather-predicting proverbs from all across Europe. [17]

Imbolc is also named as the day the Cailleach, where the hag of Gaelic tradition gathers her firewood for the rest of the winter. Legend has it that if she intends to make the winter last a good while longer, she will make sure the weather on Imbolc is bright and sunny, so she can gather plenty of firewood. Therefore, it is seen as a good omen if Imbolc is a day of foul weather, as it means the Cailleach is asleep and winter is almost over [18]. On the Isle of Man, where she is known as Caillagh ny Groamagh, the Cailleach is said, on Imbolc, to take the form of a gigantic bird, carrying sticks in her beak[18].

Brigid

The day is strongly associated with Brigid (also known as Brighid, Bríde, Brigit, Brìd), the Celtic goddess of poetry, healing and smithcraft.[19] As both goddess and saint she is also associated with holy wells, sacred flames, and healing. In the Irish Calendar, Imbolc is variously known as the Feast of Saint Brigid (Secondary Patron of Ireland), Lá Fhéile Bríde, and Lá Feabhra — the first day of Spring.

One folk tradition that continues in both Christian and Pagan homes on St. Brigid's Day (or Imbolc) is that of the Brigid's Bed. The girls and young, unmarried women of the household or village create a corn dolly to represent Brigid, called the Brideog ("little Brigid" or "young Brigid"), adorning it with ribbons and baubles like shells or stones. They make a bed for the Brideog to lie in. On St. Brigid's Eve (January 31), the girls and young women gather together in one house to stay up all night with the Brideog, and are later visited by all the young men of the community who must ask permission to enter the home, and then treat them and the corn dolly with respect.[11][20]

Brigid is said to walk the earth on Imbolc eve. Before going to bed, each member of the household may leave a piece of clothing or strip of cloth outside for Brigid to bless. The head of the household will smother (or "smoor") the fire and rake the ashes smooth. In the morning, they look for some kind of mark on the ashes, a sign that Brigid has passed that way in the night or morning. The clothes or strips of cloth are brought inside, and believed to now have powers of healing and protection.[11][20]

On the following day, the girls carry the Brideog through the village or neighborhood, from house to house, where this representation of the Saint/Goddess is welcomed with great honour. Adult women — those who are married or who run a household — stay home to welcome the Brigid procession, perhaps with an offering of coins or a snack. Since Brigid represents the light half of the year, and the power that will bring people from the dark season of winter into spring, her presence is very important at this time of year. [11][20]

Neo-pagan revival and the Wheel of the year

Main article: Wheel of the Year

Of the eight celebrated sabbats, in the pagan wheel of the year, Imbolc represents one of the four "fire festivals". Imbolc is defined as a cross-quarter day, midway between the winter solstice (Yule) and the spring equinox (Ostara). Often the holiday is celebrated on the full moon nearest the midpoint between the winter solstice and vernal equinox, when the first spring flowers rise, or when the sun aligned with with pre-modern ritual structures.[20][21]

Imbolc fire ceremony

Neo-pagans often celebrate Imbolc in a manner as close as possible to the ancient Celts and living Celtic cultures[22][23]. They attempt to revive the old traditions drawn from the study of spring rites and customs in Scandinavia, Celtic nations and the diaspora. Like other Reconstructionist traditions, Celtic Reconstructionists place emphasis on historical accuracy. Traditional songs and rites from sources such as The Silver Bough and The Carmina Gadelica may be drawn on [24][25]. Among Dianic Wiccans, Imbolc is the traditional time for initiations.[26]

Imbolc is maybe celebrated by modern pagans on August 1 or 2nd in the southern hemisphere (the onset of spring there).

The precise astrological midpoint in the Northern hemisphere is when the sun reaches fifteen degrees of Aquarius. In the Southern hemisphere, if celebrated as the beginning of local Spring, the date is the midpoint of Leo. In astronomical terms, the above "Cross quarter" solar alignments occur when the celestial latitude of the Sun is at 23.44 sin 45, or about 16.57 degrees north or south of the Equator. Astronomical Imbolc would thus occur when the Sun is 16.6 degrees in the opposite hemisphere and moving toward the Equator.

See also

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Other names
Holidays

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Calendars

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References

  1. ^ http://wicca.timerift.net/sabbat.shtml
  2. ^ Sjoestedt, Marie-Louise. Celtic Gods and Heroes. Dover Publications. pp. 21, 25. ISBN 0-486-41441-8. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
  3. ^ MacKillop, James (1998). Dictionary of Celtic mythology. Oxford: Oxford University Press. p. 270. ISBN 0-19-280120-1.
  4. ^ Chadwick, Nora (1970) The Celts London, Penguin. ISBN 0-14-021211-6 p. 181
  5. ^ See also Tasgetius on Celtic badger lore.
  6. ^ Mythical Ireland - Tara
  7. ^ O'Kelly, Michael J. (1989) Early Ireland: An Introduction to Irish Prehistory. Cambridge, Cambridge University Press ISBN 0-521-33687-2 pp. 104–7
  8. ^ Dames, Michael (1992) Mythic Ireland. London, Thames & Hudson ISBN 0-500-27872-5. p. 214
  9. ^ Murphy, Anthony (2001) Loughcrew: Sliabh na Caillighe Mythical Ireland
  10. ^ Danaher, Kevin (1972) The Year in Ireland: Irish Calendar Customs Dublin, Mercier. ISBN 1-85635-093-2 pp. 200–229
  11. ^ a b c d e McNeill, F. Marian (1959, 1961) The Silver Bough, Vol. 1–4. William MacLellan, Glasgow pp. 11–42 Cite error: The named reference "McNeill" was defined multiple times with different content (see the help page).
  12. ^ Chadwick (1970) p. 181
  13. ^ The Book of the Year: A Brief History of Our Seasonal Holidays, Aveni, A, Oxford University Press (2002)
  14. ^ Chadwick (1970) p. 181
  15. ^ Carmichael, Alexander (1900) Carmina Gadelica: Hymns and Incantations, Ortha Nan Gaidheal, Volume I, p. 169 The Sacred Texts Archive
  16. ^ The Book of the Year: A Brief History of Our Seasonal Holidays, Aveni, A, Oxford University Press (2002) p36
  17. ^ Wordsworth Dictionary of Proverbs: A Lexicon of Folklore and Traditional Wisdom, Diane Publishing Company (1993)
  18. ^ a b Briggs, Katharine (1976) An Encyclopedia of Fairies. New York, Pantheon Books., pp. 57–60
  19. ^ MacKillop, James (1998). Dictionary of Celtic mythology. Oxford: Oxford University Press. p. 58. ISBN 0-19-280120-1.
  20. ^ a b c d Carmichael, Alexander (1900) pp. 166–8 The Sacred Texts Archive Cite error: The named reference "Carmina5" was defined multiple times with different content (see the help page).
  21. ^ Bonewits, Isaac (2006) Bonewits's Essential Guide to Druidism. New York, Kensington Publishing Group ISBN 0-8065-2710-2. p. 184–5
  22. ^ Adler, Margot (1979) Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today. Boston, Beacon Press ISBN 0-8070-3237-9. p. 3
  23. ^ McColman, Carl (2003) Complete Idiot's Guide to Celtic Wisdom. Alpha Press ISBN 0-02-864417-4. p. 51
  24. ^ McColman, Carl (2003) p. 12
  25. ^ Bonewits (2006) pp. 130–7
  26. ^ Budapest, Zsuzsanna (1980) The Holy Book of Women's Mysteries ISBN 0-914728-67-9

Further reading

  • Carmichael, Alexander (1992) Carmina Gadelica: Hymns and Incantations (with illustrative notes on wards, rites, and customs dying and obsolete/ orally collected in the Highlands and Islands of Scotland) Hudson, NY, Lindisfarne Press, ISBN 0-940262-50-9
  • Chadwick, Nora (1970) The Celts London, Penguin. ISBN 0-14-021211-6
  • Danaher, Kevin (1972) The Year in Ireland. Dublin, Mercier. ISBN 1-85635-093-2
  • McNeill, F. Marian (1959) The Silver Bough, Vol. 1–4. William MacLellan, Glasgow
  • Ó Catháin, Séamas (1995) Festival of Brigit

External links

Modern Events

Template:Gaelic festivals

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