Imbolc

From Wikipedia, the free encyclopedia
Jump to: navigation, search
Imbolc
Also called Lá Fhéile Bríde (Irish Gaelic)
Là Fhèill Brìghde (Scottish Gaelic)
Laa’l Breeshey (Manx Gaelic)
Observed by Historically: Gaels
Today: Irish people, Scottish people, Manx people, Celtic neopagans
Type Cultural,
Pagan (Celtic polytheism, Celtic Neopaganism, Wicca)
Significance beginning of spring
Begins Northern Hemisphere: Sunset on 31 January
Southern Hemisphere: Sunset on 31 July
Ends Northern Hemisphere: Sunset on 1 February
Southern Hemisphere: Sunset on 1 August
Celebrations lighting bonfires, making Brighid's crosses, feasting
Related to Gŵyl Fair y Canhwyllau, Candlemas, Groundhog Day

Imbolc or Imbolg (pronounced i-MOLK or i-MOLG ), also called Brighid's Day or St Brighid’s Day (Irish: Lá Fhéile Bríde, Scottish Gaelic: Là Fhèill Brìghde, Manx: Laa’l Breeshey), is a Gaelic festival marking the beginning of spring. Most commonly it is celebrated on 1 or 2 February (or 12 February, according to the Old Calendar) in the northern hemisphere and 1 August in the southern hemisphere. These dates fall about halfway between the Winter Solstice and the Spring Equinox.[1][2]

The festival was observed in Gaelic Ireland, the Scottish Highlands and the Isle of Man during the Middle Ages. Reference to Imbolc is made in Irish mythology, in the Tochmarc Emire of the Ulster Cycle.[3] Imbolc was one of the four cross-quarter days referred to in Irish mythology, the others being Beltane, Lughnasadh and Samhain.[4] It has been suggested that it was originally a pagan festival associated with the goddess Brighid and that it was Christianized as a festival of Saint Brighid, with whom she is said to share many traits.

In the 20th century, Imbolc was resurrected as a religious festival in Neopaganism, specifically in Wicca, Neo-druidry and Celtic Reconstructionism.[1][2]

Contents

[edit] Etymology

Irish imbolc derives from the Old Irish i mbolg "in the belly". This refers to the pregnancy of ewes.[5] A medieval glossary etymologizes the term as oimelc "ewe's milk".[6]

Since Imbolc is immediately followed (on 2 February) by Candlemas (Irish Lá Fhéile Muire na gCoinneal "feast day of Mary of the Candles", Welsh Gŵyl Fair y Canhwyllau),[7] Irish imbolc is sometimes rendered as "Candlemas" in English translation; e.g. iar n-imbulc, ba garb a ngeilt translated as "after Candlemas, rough was their herding".[8]

[edit] Prehistory

In the Irish Neolithic period, the significance of the date of Imbolc has been suggested on the Newgrange UNESCO World Heritage website,[9] based on the arrangement of a number of Megalithic monuments, 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 on the dates of Imbolc and Samhain.[10][11]

[edit] Historic Imbolc customs

Evidence of how Imbolc was celebrated in Gaelic Ireland is found in medieval Irish texts that mention the festival, besides folklore collected during the 19th and early 20th century in rural Ireland and the Scottish Highlands.[2][12]

Imbolc has been traditionally associated with the onset of lactation of ewes, soon to give birth to the spring lambs. Chadwick notes that this could vary by as much as two weeks before or after the start of February.[5] 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 bloom at Imbolc.[13] 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, special foods (butter, milk, and bannocks, for example), divination or watching for omens, candles or a bonfire if the weather permitted.[1][2] Fire and purification were an important part of the festival. The lighting of candles and fires represented the return of warmth and the increasing power of the Sun over the coming months.[5]

[edit] Weather divination

Snowdrops in the snow

Imbolc was traditionally a time of weather divination, and the old tradition of watching to see if serpents or badgers came from their winter dens may be a forerunner to the North American Groundhog Day. A Scottish Gaelic proverb about the day is:

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 Bríde,
Though there should be three feet of snow
On the flat surface of the ground." [14]

Imbolc was believed to be the day the Cailleach — the hag of Gaelic tradition — gathers her firewood for the rest of the winter. Legend has it that if she wishes 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, people would be relieved if Imbolc is a day of foul weather, as it means the Cailleach is asleep and winter is almost over.[15] On the Isle of Man, where she is known as Caillagh ny Groamagh, the Cailleach is said to have been seen on Imbolc in the form of a gigantic bird, carrying sticks in her beak.[15]

[edit] Brighid

Today, Imbolc is usually called Brighid's Day or Saint Brighid's Day. Christians often call the day "Candlemas", long celebrated as "the feast of the Purification of the Virgin".[2] Brigid (also known as Brighid, Bríde, Brìd) is the Gaelic goddess of poetry, healing and smithcraft.[16]

One folk tradition that continues today on Brighid's Day (or Imbolc) is that of Brighid's Bed. The girls and young unmarried women of the household or village make a corn dolly to represent Brighid, called the Brideog ("little Brigid" or "young Brigid"), adorning it with ribbons and baubles like shells or stones. On Brighid's Eve, they gather in one house, make a bed for the Brideog to lie in and stay up with it all night. Later, they are 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.[2][17]

Brighid was said to walk the earth on Imbolc Eve. Before going to bed, each member of the household would leave an item of clothing or strip of cloth outside for Brighid to bless. The head of the household would smother (or "smoor") the fire and rake the ashes smooth. In the morning, they would look for some kind of mark on the ashes as a sign that Brighid had passed that way. The clothes or strips of cloth are brought inside, and believed to now have powers of healing and protection.[2][17]

On the following day, the girls would carry the Brideog through the village or neighborhood, from house to house, where this representation of the saint/goddess would be welcomed with great honor. Adult women — those who are married or who run a household — would stay home to welcome the Brighid procession, sometimes with an offering of coins or a snack. Since Brighid represented the light half of the year, and the power that will bring people from the dark season of winter into spring, her presence was very important at this time of year.[2][17]

[edit] Neopaganism

Imbolc celebration in Marsden, West Yorkshire, February 2007.

Imbolc and Imbolc-based festivals are held by some Neopagans. As there are many kinds of Neopaganism, their Imbolc celebrations can be very different despite the shared name. Some try to emulate the historic festival as much as possible. Other Neopagans base their celebrations on other unrelated sources, Gaelic culture being only one of the sources used.[18][19]

Neopagans usually celebrate Imbolc on 1–2 February in the northern hemisphere and 1–2 August in the southern hemisphere. Some Neopagans time the celebration to the solar midpoint between the winter solstice and spring equinox, which now falls later in the first week or two of February. 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, or when the sun aligned with the passage tombs in the pre-Celtic megaliths.[17][20]

[edit] Celtic Reconstructionist

Like other Reconstructionist traditions, Celtic Reconstructionists emphasize historical accuracy.[21][22] They base their Imbolc celebrations on traditional lore and customs derived from medieval Irish texts, and research into the older beliefs of the polytheistic Celts.[21][22] They usually celebrate the festival when the first stirrings of spring are felt, or on the full moon nearest this. Many use traditional songs and rites from sources such as The Silver Bough and The Carmina Gadelica. It is a time of honoring the Goddess Brighid, and many of her dedicants choose this time of year for rituals to her.[21][22]

[edit] Wicca

Main article: Wheel of the Year

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 local Spring, the date is the midpoint of Leo. Sometimes the festival is referred to as "Brigid". Among Dianic Wiccans, Imbolc (also referred to as "Candlemas" after the Christian feast that developed independently and occurs on the same day) is the traditional time for initiations.[23]

In Wicca, Imbolc is commonly associated with the goddess Brighid and as such it is sometimes seen as a "women’s festival" with specific rites only for female members of a coven.[24]

[edit] See also

Portal icon Holidays portal

[edit] References

  1. ^ a b c Danaher, Kevin (1972) The Year in Ireland: Irish Calendar Customs Dublin, Mercier. ISBN 1-85635-093-2 pp. 38
  2. ^ a b c d e f g h McNeill, F. Marian (1959, 1961) The Silver Bough, Vol. 1–4. William MacLellan, Glasgow; Vol. 2, pp. 11–42
  3. ^ Hutton, Ronald (1996). The Stations of the Sun: A History of the Ritual Year in Britain. New York: Oxford University Press. Page 134-135.
  4. ^ Cunliffe, Barry (1997). The Ancient Celts. Oxford: Oxford University Press. Page 188-190.
  5. ^ a b c Chadwick, Nora K. (1970). The Celts. Harmondsworth: Penguin. p. 181. ISBN 0-14-021211-6. 
  6. ^ Meyer, Kuno, Sanas Cormaic: an Old-Irish Glossary compiled by Cormac úa Cuilennáin, King-Bishop of Cashel in the ninth century (1912).
  7. ^ MacKillop, James (1998). Dictionary of Celtic mythology. Oxford: Oxford University Press. p. 270. ISBN 0-19-280120-1. 
  8. ^ Gwynn, Edward John, MRIA (1868-1941), The Metrical dindshenchas, Royal Irish Academy, Dublin, 1903-1935, iii 370.61.[1]
  9. ^ "Imbolc". Newgrange UNESCO World Heritage website. http://www.newgrange.com/imbolc.htm. Retrieved 1 June 2011. 
  10. ^ Knowth.com photo of Samhain sunrise at the Mound of Hostages "The Stone Age Mound of the Hostages is also aligned with the Samhain sun rise." The sun rises from the same angle on Imbolc.
  11. ^ Mythical Ireland - Tara
  12. ^ Danaher, Kevin (1972) The Year in Ireland: Irish Calendar Customs Dublin, Mercier. ISBN 1-85635-093-2 pp. 200–229
  13. ^ Aveni, Anthony F. (2004). The Book of the Year: A Brief History of Our Seasonal Holidays. Oxford University Press, USA. p. 38. ISBN 0-19-517154-3. 
  14. ^ Carmichael, Alexander (1900) Carmina Gadelica: Hymns and Incantations, Ortha Nan Gaidheal, Volume I, p. 169 The Sacred Texts Archive
  15. ^ a b Briggs, Katharine (1976) An Encyclopedia of Fairies. New York, Pantheon Books., pp. 57–60
  16. ^ MacKillop, James (1998). Dictionary of Celtic mythology. Oxford: Oxford University Press. p. 58. ISBN 0-19-280120-1. 
  17. ^ a b c d Carmichael, Alexander (1900) pp. 166–8 The Sacred Texts Archive
  18. ^ 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
  19. ^ McColman, Carl (2003) Complete Idiot's Guide to Celtic Wisdom. Alpha Press ISBN 0-02-864417-4. p. 51
  20. ^ Bonewits, Isaac (2006) Bonewits's Essential Guide to Druidism. New York, Kensington Publishing Group ISBN 0-8065-2710-2. p. 184–5
  21. ^ a b c McColman, Carl (2003) p. 12
  22. ^ a b c Bonewits (2006) pp. 130–7
  23. ^ Budapest, Zsuzsanna (1980) The Holy Book of Women's Mysteries ISBN 0-914728-67-9
  24. ^ Gallagher, Ann-Marie (2005). The Wicca Bible: The Definitive Guide to Magic and the Craft. London: Godsfield Press. Page 63.

[edit] Further reading

[edit] External links

Modern Events

Retrieved from "http://en.wikipedia.org/w/index.php?title=Imbolc&oldid=502651965"
Personal tools
Namespaces

Variants
Actions
Navigation
Interaction
Toolbox
Print/export
Languages