Difference between revisions of "Imbolc" - New World Encyclopedia

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|relatedto    = [[Purification of the Virgin|Candlemas]]
 
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'''Imbolc''' is one of the four principal festivals of the Gaelic year, celebrated either at the beginning of February or at the first local signs of [[Spring (season)|Spring]]. Most commonly it is celebrated on [[February 2]], which falls halfway between the [[Winter Solstice]] and the [[Spring Equinox]] in the northern hemisphere. Originally dedicated to the goddess [[Brigid]], in the [[Christian]] period it was adopted as [[Brigid of Ireland|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 ''Gŵyl Fair''.
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'''Imbolc''' or '''Imbolg''' (pronounced {{Respell|i|MOLK|'}} or {{Respell|i|MOLG|'}} ), also called '''Saint Brighid’s Day''' ({{lang-ga|Lá Fhéile Bríde}}, {{lang-gd|Là Fhèill Brìghde}}, {{lang-gv|Laa’l Breeshey}}), is a [[Gaels|Gaelic]] festival marking the beginning of [[spring (season)|spring]]. Most commonly it is held on 31 January–1 February, or<!--this doesn't imply that 1 Feb *is* the halfway point—> halfway between the [[winter solstice]] and the [[spring equinox]].<ref name="Danaher1">Danaher, Kevin (1972) ''The Year in Ireland: Irish Calendar Customs'' Dublin, Mercier. ISBN 1-85635-093-2 pp.&nbsp;38</ref><ref name="McNeill">McNeill, F. Marian (1959, 1961) ''The Silver Bough'', Vol.&nbsp;1–4. William MacLellan, Glasgow; Vol. 2, pp.&nbsp;11–42</ref> It is one of the four Gaelic seasonal festivals, along with [[Beltane]], [[Lughnasadh]] and [[Samhain]].<ref>[[Barry Cunliffe|Cunliffe, Barry]] (1997). ''The Ancient Celts''. Oxford: Oxford University Press. Page 188-190.</ref> It was observed in [[Ireland]], [[Scotland]] and the [[Isle of Man]]. Kindred festivals were held at the same time of year in other [[Celts|Celtic]] lands; for example the [[Wales|Welsh]] [[Gŵyl Fair y Canhwyllau]].
  
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Imbolc is traditionally a time of [[weather]] [[Divination|prognostication]], and the old tradition of watching to see if serpents or badgers came from their winter dens is perhaps a precursor to the [[North America]]n  [[Groundhog Day]]. A [[Scottish Gaelic]] proverb about the day is:
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Imbolc is mentioned in some of the [[Early Irish literature|earliest Irish literature]] and it is associated with important events in [[Irish mythology]]. It has been suggested that it was originally a [[Celtic polytheism|pagan]] festival associated with the goddess [[Brigid|Brighid]] and that it was [[Christianization|Christianized]] as a festival of [[Brigit of Kildare|Saint Brighid]], who herself is thought to be a [[Syncretism|Christianization]] of the goddess. At Imbolc, [[Brigid's cross|Brighid's crosses]] were made and a [[doll]]-like figure of Brighid, called a ''Brídeóg'', would be carried from house-to-house. Brighid was said to visit one's home at Imbolc. To receive her blessings, people would make a bed for Brighid and leave her food and drink, while items of clothing would be left outside for her to bless. Brighid was also invoked to protect livestock. [[Holy well]]s were visited and it was also a time for [[divination]].
  
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<blockquote>''Thig an nathair as an toll''<br>
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In Christianity, 1 February is observed as the [[Calendar of saints|feast day]] of Saint Brighid, especially in Ireland. There, some of the old customs have survived and it is celebrated as a cultural event by some. Since the 20th century, [[Celtic Neopaganism|Celtic neopagans]] and [[Wicca]]ns have observed Imbolc, or something based on Imbolc, as a religious holiday.<ref name="Danaher1"/><ref name="McNeill"/>
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''La donn Bride,''<br>
 
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''Ged robh tri traighean dh’ an t-sneachd''<br>
 
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''Air leachd an lair.'' <br>
 
  
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"The serpent will come from the hole<br>
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==Etymology==
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On the brown Day of Bride,<br>
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[[Irish language|Irish]] ''imbolc''  derives from the [[Old Irish]] ''i mbolg'' "in the belly". This refers to the pregnancy of ewes.<ref name="Chadwick1"/> A medieval glossary etymologizes the term as ''oimelc'' "ewe's milk".<ref>Meyer, Kuno, ''Sanas Cormaic: an Old-Irish Glossary compiled by Cormac úa Cuilennáin, King-Bishop of Cashel in the ninth century'' (1912).</ref> Some Neopagans use  ''Oimelc'' as a name for the festival.
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Though there should be three feet of snow<br>
 
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On the flat surface of the ground."<ref name=Carmichael>Alexander Carmichael, [http://www.sacred-texts.com/neu/celt/cg1/cg1074.htm "Sloinntireachd Bhride,"] ''Carmina Gadelica: Hymns and Incantations, Ortha Nan Gaidheal, Volume I'', (1900). Retrieved February 3, 2009.</ref></blockquote>
 
  
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Fire and purification are an important aspect of this festival. [[Brigid]] (also known as Brighid, Bríde, Brigit, Brìd) is the Gaelic [[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.<ref name=chadwick>Nora Chadwick, ''The Celts'' (London, Penguin, 1970, ISBN 0140212116). </ref>
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Since Imbolc is immediately followed (on 2 February) by  [[Candlemas]] (Irish ''Lá Fhéile [[Muire]] na gCoinneal'' "feast day of Mary of the Candles",  [[Welsh language|Welsh]] ''[[Gŵyl Fair y Canhwyllau]]''),<ref name="Mackillop1">{{Cite book | last1 = MacKillop | first1 = James | title = Dictionary of Celtic mythology | year = 1998 | publisher = Oxford University Press | location = Oxford | isbn = 0-19-280120-1 | page = 270 }}</ref> 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".<ref>Gwynn, Edward John, MRIA (1868-1941), The Metrical dindshenchas, Royal Irish Academy, Dublin,  1903-1935,  iii 370.61.[http://www.dil.ie/results-list.asp?mode=BAS&Fuzzy=0&lang=en&searchtext=%20Candlemas%20%28English%29&sortField=ID&sortDIR=65602&respage=0&resperpage=10&bhcp=1]</ref>
  
 
==Pre-Celtic origins==
 
==Pre-Celtic origins==
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* [http://www.witchology.com/contents/february/imbolc_static.php Imbolc (Imbolg) and Candlemas &mdash; Witches' Sabbat and Pagan Tradition]
 
* [http://www.witchology.com/contents/february/imbolc_static.php Imbolc (Imbolg) and Candlemas &mdash; Witches' Sabbat and Pagan Tradition]
  
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{{Credits|Imbolc|268094688}}
 
{{Credits|Imbolc|268094688}}

Revision as of 21:33, 13 November 2013


Imbolc
Observed by Gaels
Irish people
Scottish people
Neopagans
Type Gaelic, Celtic, Pagan
Date Northern Hemisphere: February 2
Southern Hemisphere: August 1
Related to Candlemas

Imbolc or Imbolg (pronounced {{#invoke:Respell|main}} or {{#invoke:Respell|main}} ), also called Saint Brighid’s Day (Irish: Lá Fhéile Bríde, Scottish Gaelic: Là Fhèill Brìghde, Template:Lang-gv), is a Gaelic festival marking the beginning of spring. Most commonly it is held on 31 January–1 February, or halfway between the winter solstice and the spring equinox.[1][2] It is one of the four Gaelic seasonal festivals, along with Beltane, Lughnasadh and Samhain.[3] It was observed in Ireland, Scotland and the Isle of Man. Kindred festivals were held at the same time of year in other Celtic lands; for example the Welsh Gŵyl Fair y Canhwyllau.

Imbolc is mentioned in some of the earliest Irish literature and it is associated with important events in Irish mythology. 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, who herself is thought to be a Christianization of the goddess. At Imbolc, Brighid's crosses were made and a doll-like figure of Brighid, called a Brídeóg, would be carried from house-to-house. Brighid was said to visit one's home at Imbolc. To receive her blessings, people would make a bed for Brighid and leave her food and drink, while items of clothing would be left outside for her to bless. Brighid was also invoked to protect livestock. Holy wells were visited and it was also a time for divination.

In Christianity, 1 February is observed as the feast day of Saint Brighid, especially in Ireland. There, some of the old customs have survived and it is celebrated as a cultural event by some. Since the 20th century, Celtic neopagans and Wiccans have observed Imbolc, or something based on Imbolc, as a religious holiday.[1][2]

Etymology

Irish imbolc derives from the Old Irish i mbolg "in the belly". This refers to the pregnancy of ewes.[4] A medieval glossary etymologizes the term as oimelc "ewe's milk".[5] Some Neopagans use Oimelc as a name for the festival.

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),[6] 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".[7]

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 in Ireland, such as at the Loughcrew burial mounds and the Mound of the Hostages at the Hill of Tara. At these sites the inner chamber of the passage tombs is perfectly aligned with the rising sun of both Imbolc and Samhain, 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.[8][9]

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.[10][2]

Among agrarian peoples, 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.[11] 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.

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.[11]

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.[2]

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".[2]

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.[12][2]

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.[12][2]

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. [12][2]

Gaelic folklore

Imbolc is the day the Cailleach — the hag goddess — 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, people are generally relieved if Imbolc is a day of foul weather, as it means the Cailleach is asleep and winter is almost over.[13] 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.[13]

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 taken from numerous other unrelated sources, Celtic cultures being only one of the sources used.[14][15]

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.[16][12]

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

The Wheel of the Year in the Northern Hemisphere. In the Southern Hemisphere these festivals are commonly shifted by six months to match the local seasons. The Wheel of the Year is a Wiccan and Neopagan term for the annual cycle of the Earth's seasons. It consists of eight festivals, spaced at approximately even intervals throughout the year. These festivals are referred to by Wiccans as Sabbats.

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]

Astronomical Definition

Official cross quarter points occur when the celestial latitude of the Sun is at exactly 23.44 sin 45, or about 16.57 degrees north or south of the Equator. Imbolc would thus be defined as the point on the calendar where the Sun is 16.6 degrees in the opposite hemisphere but is moving toward the Equator.


Notes

  1. ↑ 1.0 1.1 Danaher, Kevin (1972) The Year in Ireland: Irish Calendar Customs Dublin, Mercier. ISBN 1-85635-093-2 pp. 38
  2. ↑ 2.0 2.1 2.2 2.3 2.4 2.5 2.6 2.7 McNeill, F. Marian (1959, 1961) The Silver Bough, Vol. 1–4. William MacLellan, Glasgow; Vol. 2, pp. 11–42 Cite error: Invalid <ref> tag; name "McNeill" defined multiple times with different content
  3. ↑ Cunliffe, Barry (1997). The Ancient Celts. Oxford: Oxford University Press. Page 188-190.
  4. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named Chadwick1
  5. ↑ Meyer, Kuno, Sanas Cormaic: an Old-Irish Glossary compiled by Cormac úa Cuilennáin, King-Bishop of Cashel in the ninth century (1912).
  6. ↑ (1998) Dictionary of Celtic mythology. Oxford: Oxford University Press. ISBN 0-19-280120-1. 
  7. ↑ Gwynn, Edward John, MRIA (1868-1941), The Metrical dindshenchas, Royal Irish Academy, Dublin, 1903-1935, iii 370.61.[1]
  8. ↑ Michael J. O'Kelly, Early Ireland: An Introduction to Irish Prehistory (Cambridge, Cambridge University Press, 1989, ISBN 0521336872).
  9. ↑ Michael Dames, Mythic Ireland (London, Thames & Hudson, 1992, ISBN 0500278725)
  10. ↑ Kevin Danaher, The Year in Ireland: Irish Calendar Customs (Dublin: Mercier, 1972, ISBN 1856350932).
  11. ↑ 11.0 11.1 Cite error: Invalid <ref> tag; no text was provided for refs named chadwick
  12. ↑ 12.0 12.1 12.2 12.3 Cite error: Invalid <ref> tag; no text was provided for refs named Carmichael
  13. ↑ 13.0 13.1 Katharine Briggs, An Encyclopedia of Fairies (New York, NY: Pantheon Books, 1976, ISBN 039473467X).
  14. ↑ Margot Adler, Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today (Boston, MA: Beacon Press, 1979, ISBN 0807032379).
  15. ↑ 15.0 15.1 Carl McColman, Complete Idiot's Guide to Celtic Wisdom (Alpha Press, 2003, ISBN 0028644174).
  16. ↑ 16.0 16.1 Isaac Bonewits, Bonewits's Essential Guide to Druidism (New York, NY: Kensington Publishing Group, 2006, ISBN 0806527102).
  17. ↑ Zsuzsanna Budapest, The Holy Book of Women's Mysteries (Wingbow Press, 1989, ISBN 0914728679).

References
ISBN links support NWE through referral fees

  • Carmichael, Alexander. Carmina Gadelica. Lindisfarne Press, 1992. ISBN 0940262509
  • Chadwick, Nora. The Celts. London: Penguin, 1970. ISBN 0140212116
  • Danaher, Kevin. The Year in Ireland. Dublin: Mercier, 1972. ISBN 1856350932
  • McNeill, F. Marian. Silver Bough: Calendar of Scottish National Festivals, Vols. 1-4. Glasgow: Stuart Titles Ltd, 1990. ISBN 0948474041
  • Ó Catháin, Séamas. Festival of Brigit: Celtic Goddess and Holy Woman. Dublin: DBA Publications, 1995. ISBN 0951969226
  • Cabot, Laurie, and Jean Mills. Celebrate the Earth: A Year of Holidays in the Pagan Tradition. New York, NY: Dell Publishing, 1994. ISBN 0385309201
  • Hamilton, Claire. Celtic Book of Seasonal Meditations: Celebrate the Traditions of the Ancient Celts. York Beach, ME: Red Wheel/Weiser, 2003. ISBN 1590030559
  • O'Kelly, Michael J. Early Ireland: An Introduction to Irish Prehistory. Cambridge, Cambridge University Press, 1989. ISBN 0521336872
  • Dames, Michael. Mythic Ireland. London, Thames & Hudson, 1992. ISBN 0500278725
  • Budapest, Zsuzsanna. The Holy Book of Women's Mysteries. Wingbow Press, 1989. ISBN 0914728679
  • Adler, Margot. Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today. Boston, MA: Beacon Press, 1981. ISBN 0807032379
  • McColman, Carl. Complete Idiot's Guide to Celtic Wisdom. Alpha Press, 2003. ISBN 0028644174
  • Bonewits, Isaac. Bonewits's Essential Guide to Druidism. New York, NY: Kensington Publishing Group, 2006. ISBN 0806527102
  • Briggs, Katharine Mary. An Encyclopedia of Fairies. New York, NY: Pantheon Books, 1976. ISBN 039473467X

External links

Celtic festivals

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