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Information about Imbolc

Imbolc
Gaels
Irish People
Scottish People
Neopagans
Pagan
Northern Hemisphere: February 1
Southern Hemisphere: August 1
Candlemas
Imbolc is one of the four principal festivals of the Irish calendar, celebrated either at the beginning of February or at the first local signs of Spring. Originally dedicated to the goddess Brigid, in the Christian period it was adopted as St Brigid's Day. In Scotland the festival is also known as Là Fhèill Brìghde, in Ireland as Lá Fhéile Bríde, and in Wales as Gwyl Ffraed.

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

Thig an nathair as an toll
La donn Bride,
Ged robh tri traighean dh’ an t-sneachd
Air leachd an lair.



"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." [1]


Fire and purification are an important aspect of this festival. Brigid (also known as Brighid, Bríde, Brigit, Brìd) is the goddess of poetry, healing and smithcraft. As both goddess and saint she is also associated with holy wells, sacred flames, and healing. The lighting of candles and fires represents the return of warmth and the increasing power of the Sun over the coming months. [2]

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 at the Loughcrew burial mounds and the Mound of the Hostages in Tara, Ireland. Here, the inner chamber of the passage tombs are perfectly aligned with the rising sun of both Imbolc and Samhain. Similar to the phenomena seen at Newgrange, the rising Imbolc sun shines down the long passageway and illuminates the inner chamber of the tomb.<ref name="O'Kelly">O'Kelly, Michael J. (1989) Early Ireland: An Introduction to Irish Prehistory. Cambridge, Cambridge University Press ISBN 0-521-33687-2 pp.104-7[3][4]

Celtic Celebrations

Evidence of how Imbolc was celebrated in Ireland derives from ancient Celtic manuscripts that mention the festival, and folklore collected during the 19th and early 20th century in rural Ireland and Scotland. This material is also compared with studies of similar customs in Scandinavia, and customs maintained up till the present day in the Celtic nations and the Irish and Scottish diasporas.[5][6]

Among agrarian peoples, the festival was traditionally associated with the onset of lactation of ewes, soon to give birth to the spring lambs. This could vary by as much as two weeks before or after the start of February.[7]

In Irish, Imbolc (pronounced im'olk) from the Old Irish, meaning "in the belly" (i mbolg), referring to the pregnancy of ewes, and is also a Celtic term for spring. Another name is Oimelc, meaning "ewe's milk". Some Celts and Neopagans shorten the name to Brigid, referring to the Celtic goddess of healing, poetry and smithcraft, to whom the day is sacred.[8]

The holiday is a festival of the hearth and home, and a celebration of the lengthening days and the early signs of spring. Rituals often involve hearthfires, special foods, divination or simply watching for omens (whether performed in all seriousness or as children's games), a great deal of candles, and perhaps an outdoor bonfire if the weather permits.[6]

See also:

St. Brigid's day

In the modern 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. Christians may call the day "Candlemas" or "the feast of the Purification of the Virgin".[6]

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.[10][6]

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.[10][6]

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 honor. 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." [10][6]

Neopaganism

Neopagans of diverse traditions observe this holiday in numerous ways. As forms of Neopaganism can be quite different and have very different origins, these representations can vary considerably despite the shared name. Some celebrate in a manner as close as possible to how the Ancient Celts and Living Celtic cultures have maintained the traditions, while others observe the holiday with rituals culled from numerous other unrelated sources, Celtic cultures being only one of the sources used.[11][12]

In more recent times the occasion has been generally celebrated by modern Pagans on Feb. 1 or 2. Some Neopagans relate this celebration to the midpoint between the winter solstice and spring equinox, which actually falls later in the first week of the month. Since the Celtic year was based on both lunar and solar cycles, it is most likely that the holiday would be celebrated on the full moon nearest the midpoint between the winter solstice and vernal equinox, or when the primroses, dandelions, or other spring flowers rise up through the snow.[13][10]

Celtic Reconstructionist

Like other Reconstructionist traditions, Celtic Reconstructionist Pagans place emphasis on historical accuracy. They base their celebrations and rituals on traditional lore from the living Celtic cultures, as well as research into the older beliefs of the polytheistic Celts. They usually celebrate the festival when the first stirrings of spring are felt, or on the full moon that falls closest to this time. Many use traditional songs and rites from sources such as The Silver Bough and The Carmina Gadelica. It is especially a time of honoring the Goddess Brighid, and many of her dedicants choose this time of year for rituals to her.[15][16]

Wicca

Wiccans celebrate a variation of Imbolc as one of four "fire festivals", which make up half of the eight holidays (or "sabbats"), of the wheel of the year. Imbolc is defined as a cross-quarter day, midway between the winter solstice (Yule) and the spring equinox (Ostara). 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 Spring, the date is the midpoint of Leo. Among Dianic Wiccans, Imbolc (also known as "Candlemas") is the traditional time for initiations.[17]

Among Reclaiming-style Wiccans, Imbolc is considered a traditional time for rededication and pledges for the coming year.[18]

See also

References

1. ^ Carmichael, Alexander (1900) Carmina Gadelica: Hymns and Incantations, Ortha Nan Gaidheal, Volume I, p.169 The Sacred Texts Archive
2. ^ Chadwick, Nora (1970) The Celts London, Penguin. ISBN 0-14-021211-6 p. 181
3. ^ Dames, Michael (1992) Mythic Ireland. London, Thames & Hudson ISBN 0-500-27872-5. p.214
4. ^ Murphy, Anthony (2001) Loughcrew: Sliabh na Caillighe Mythical Ireland
5. ^ Danaher, Kevin (1972) The Year in Ireland: Irish Calendar Customs Dublin, Mercier. ISBN 1-85635-093-2 pp.200-229
6. ^ McNeill, F. Marian (1959, 1961) The Silver Bough, Vol. 1-4. William MacLellan, Glasgow p.11-42
7. ^ Chadwick (1970) p. 181
8. ^ Chadwick (1970) p. 181
9. ^ McNeill, F. Marian (1959) The Silver Bough, Vol. 1,2,4. William MacLellan, Glasgow
10. ^ Carmichael, Alexander (1900) p. 166-8 The Sacred Texts Archive
11. ^ 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
12. ^ McColman, Carl (2003) Complete Idiot's Guide to Celtic Wisdom. Alpha Press ISBN 0-02-864417-4. p.51
13. ^ Bonewits, Isaac (2006) Bonewits's Essential Guide to Druidism. New York, Kensington Publishing Group ISBN 0-8065-2710-2. p.184-5
14. ^ Carmichael, Alexander (1900) p. 166-8 [1]]
15. ^ McColman, Carl (2003) p.12
16. ^ Bonewits (2006) p.130-7
17. ^ Budapest, Zsuzsanna (1980) The Holy Book of Women's Mysteries ISBN 0-914728-67-9
18. ^ Starhawk (1979, 1989) The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess. New York, Harper and Row ISBN 0-06-250814-8 pp.186-7, 246 (revised edition)

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

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Brigit or Brighid ("exalted one") was the daughter of the Dagda and one of the Tuatha Dé Danann. She was the wife of Bres of the Fomorians, with whom she had a son, Ruadán. She had two sisters, also named Brighid, and is considered a classic Celtic Triple Goddess.
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