Rethinking Imbolc

Weaving St. Brigit's Cross from JustWeaving

Today is the feast of St. Brigit, which coincides with Imbolc, a Ráithí Fírinneacha na Bliana--"One of the True Quarters of the Year" (along with Samhain, Beltane, and Lughassadh, and as opposed to the solstices and equinoxes). It's the first day of spring by the Irish reckoning, and given that it's in the mid-sixties here in Philly, it certainly feels like spring.


Groundhog's Day is definitely related to Imbolc, and if that damned groundhog says we have six more weeks of winter, when we haven't had even one week, it's time to string up the rat.

Anyway, I wrote a paper on the Irish holiday of Imbolc; here's a taste:

While Imbolc is undoubtedly a feast of spring, and a feast celebrating Brigit, there is, I think, a third element to the feast which is sometimes overlooked—it is likely that Imbolc is a feast of purification, and perhaps represents a longer period of purification, analogous to several other Indo-European and even Christian festivals. Moreover, this feast of purification is intimately bound up with the holiday’s other meanings honoring spring and Brigit—that all three are important to understanding the origins of Imbolc. 
...

The four main feasts of the Celtic calendar—commonly known by their Irish names Samhain, Imbolc, Beltane, and Lughnassadh—when their themes are examined, form a series of corresponding concepts. Samhain is a feast of winter, death, and the ancestors, while Beltane is a feast of summer, sexuality, and fertility.

If Hamp is right, and Imbolc is analogous to the February period of purification found in Roman and Christian tradition, then perhaps Imbolc, like Lughnassadh, was a period and not a single day. It is currently impossible to prove that the pre-Christian Irish observed Imbolc as such a period, but as we have seen, we have analogous ideas in neighboring cultures, and even a Gaulish month called “purification” which falls around the time of February

You can read the whole thing at Scribd

Into the Dark

September in Valley Green

So autumn begins, though you wouldn't know it from the weather we're having here in Philly--it's warm and rainy, like most of August was. In fact, it's been raining so much that the foundations of the porch I share with my neighbors is about to wash away.

It was a bipolar summer, swinging between a dangerously dry July that seemed to stay somewhere in the low 100s, and an August and September that was beset by two hurricanes, floods, and on top of it all, an earthquake.

It's a rainy night, and from here on out--at least until the winter solstice--every night will be longer than the last one. Each day is darker.

Maybe it's just the mood of... well, the whole damn world. Not that long ago, London was up in flames; riots in Europe and an Arab Uprising that, despite real success in Tunisia and at least partial success in Egypt and Libya, seems to be stalling in places like Syria. No one seems to know whether the Euro is going to completely fall apart; whether the U.S. is going back into a technical recession (though, as someone who can't find a full-time job no matter how many resumes I send out and interviews I go on, I don't care if it's a technical recession or not, it feels like a depression to me). No one knows what's going on, only that it feels like the world is on the edge of a precipice.

But maybe that's just the Dark talking. This is the time of year when markets crash and seasonal depression sets in and all the promise of spring, well, it gave way to summer, but now summer is gone--no more trips to the beach, lazy afternoons by the pool or open fire hydrant, no more barbeques or picnics... Because it'll be cold and dark and wet and miserable...

Of course, autumn has wonderful things--arguably the best food (as someone who loves turkey and pumpkin pie and apple cider), and the best holidays (because yes, I'm already planning my Halloween party). And Oktoberfest--let's not forget that. But... but it's dark, and the cold sets in, and the anxiety of the holidays (and the bills that come after) are looming on the horizon.

But... But... It's temporary. All things are temporary. The darkness is temporary. The cold is temporary. The recession is temporary. That's why the year is a wheel--it all comes around again.

I keep thinking back to the Rally for Sanity last year, when Jon Stewart said "These are hard times, not end times." There is an apocalyptic undertone to American culture, and probably always has been, since religious extremists in funny hats came here to build their shining city on a hill. But that's not how things actually work--we're not moving towards an endpoint, an Armageddon followed by Utopia. Everything is temporary, whether it's the darkness that comes from an axial tilt, or the lack of money in my back account, or even your life.

At least, that's what I keep telling myself. But in the meantime, it's going to get dark and cold, and we have to survive it. Everything's temporary, but we still have to get through it.

Well, to leave on a happier note, go check out some pictures of this year's Loughcrew equinox sunrise; like Newgrange, it's a chambered mound aligned with the sunrise, in this case with the equinoxes (Newgrange, course, is aligned with the winter solstice).

Happy Lughnassadh/Lammas!

Wheat Field with Reaper and Sun - Van Gogh

 August 1st on the traditional Irish calendar marks Lughnassadh--"the assembly of Lugh", wherein Lugh of the Long Arm, the Many-Skilled God of All Arts, is honored, along with his foster-mother Tailltiu, who first tilled the land in order to plant crops.

§59. Tailltiu daughter of Mag Mor king of Spain, queen of the Fir Bolg, came after the slaughter was inflicted upon the Fir Bolg in that first battle of Mag Tuired to Coill Cuan: and the wood was cut down by her, so it was a plain under clover-flower before the end of a year. ...and Cian son of Dian Cecht, whose other name was Scal Balb, gave her his son in fosterage, namely Lugh, whose mother was Eithne daughter of Balar. So Tailltiu died in Tailltiu, and her name clave thereto and her grave is from the Seat of Tailltiu north-eastward. Her games were performed every year and her song of lamentation, by Lugh. With gessa and feats of arms were they performed, a fortnight before Lugnasad and a fortnight after: under dicitur Lughnasadh, that is, the celebration (?) or the festival of Lugh.

--Lebor Gabála Érenn

So what's so great about Lugh? Why's he so important? We can be relatively confident he was worshiped in places like Iberia (where we have inscriptions to "the Lugoves", which means "the Lughs"), Gaul (with the city of Lugdunum "fort of Lugh", today called Lyon), Britain (where the story of Lleu is set down in the fourth branch of the Mabinogi), and Ireland (where we have lots of stories about him), and so on. So why is today, the harvest day, the day the Celts worshipped Lugh?

Simple--not only was he the MacGyver of deities, he got the secrets of harvesting food from the king of the Fomoraig, the Bad Guys of Irish mythology:

Thereafter Lugh and his comrades found Bres son of Elotha unguarded. He said:"It is better to give me quarter than to slay me."

"What then will follow from that?" said Lugh

"If I be spared," says Bress, "the cows of Erin will always be in milk."

"I will set this forth to our wise men," said Lugh.

So Lugh went to Maeltne Mor-brethach , and said to him: "Shall Bress have quarter for giving constant milk to the cows of Erin?" " He shall not have quarter," said Maeltne; "he has no power over their age or their offspring, though he can milk them so long as they are alive."

Lugh said to Bress: "That does not save thee: thou hast no power over their age and their offspring, though thou canst milk them. Is there aught else that will save thee, O Bres?" said Lugh.

"There is in truth, Tell thy lawyer that for sparing me the men of Ireland shall reap a harvest in very quarter of the year."

Said Lugh to Maeltne: "Shall Bres be spared for giving the men of Ireland a harvest of corn every quarter?"

"This has suited us," said Maeltne: "the spring for ploughing and sowing, and the beginning of summer for the end of the strength of corn, and the beginning of autumn for the end of the ripeness of corn and for reaping it. Winter for consuming it"

"That does not rescue thee," said Lugh to Bres; "but less than that rescues thee."

"What?" said Bres.

"How shall the men of Ireland Plough? How shall they sow? How shall they reap? After making known these three things thou wilt be spared."

"Tell them, said Bres, that their ploughing be on a Tuesday, their casting seed into the field be on a Tuesday, their reaping on a Tuesday." So through that stratagem Bres was let go free.

The Second Battle of Moytura

The story of Lugh wrestling the secrets of agriculture--in other words, making sure people can eat--from Bres is paralleled in Christian texts wherein St. Patrick does battle with Crom Dubh. The theme of St. Patrick winning food has many versions, the oldest of which is found in the vita found in the Book of Armagh, and other variants, as described by Máire Mac Neill:

In general, the folk-legend has the following plot: the saint comes to the distrct and begins t build a church; in a time of food-shortage he asks the pagan magnate for food for his workmen; the pagan has a fierce bull which kills all who approach it, and he offers the bull to the saint in the ope that it will kill him; the bull, however, submits quietly to being taken and slaughtered; the bull's flesh is eaten by the saint's company but the saint enjoins that the hid and bones be carefully kept; the pagan, enranged at the loss of his bull and the failure of his plan, asks the saint to give back the bull; the saint has the bones and hid put together, and the bull rises to life.

The Festival of Lughnasa, pg 393

Mac Neill's book is the go-to source on the holiday, and if you can get a copy of it, grab it--it's often very hard to find.

And it wasn't just the Irish: the medieval English knew the day as hlafmæssen-dæg, literally "loaf-mass day"¹, the feast of first fruits, when the harvest first ripens. The cereal crops come in, and are turned into such wonderful things as bread, beer, cakes, whiskey, Cheerios... Well, I think Cheerios. Pretty sure.

Anyway, the word eventually became Lammas, and was the time of year for the Lammas fairs, especially the Ould Lammas Fair, held in Co. Antrim, Ireland, for the last four hundred years.  Mac Neill maintains that Lammas--particularly given its timing on August 1st ultimately comes from Lughnassadh, and I really don't see any reason to contradict her.

In Wales, the day is called "Calan Awst", which is rather straightforward, meaning "First Day of August". And as far as I know, there's no connection made between Lleu and August 1st. Indeed, very little of the day seems to survive in Wales; Mac Neill mentions that in the nineteenth century, people would gather on the Breckon Beacons, heading for Llyn y Fan Fach, as described by Sir John Rhys, where the Lady of the Lake would make an appearance.

But Lugh shows up in Wales as well, as Lleu, the put-upon son of Aranrhod, cursed by his mother, raised in isolation by Gwydion, murdered by his wife's lover, but ultimately triumphs over all of it to become king of Gwynedd. It's unfortunate that we only have scraps left to us in the Mabinogi and the poems of Taliesin to piece together Lleu's story.

So today, Loaf-Mass-Day, the Festival of Lugh, and oddly enough the birthday of Clau-Clau-Claudius in the city of Lugdunum, I baked a loaf of beer bread, and will enjoy eating it, preferably with a bottle of beer homebrewed by a friend of mine.


On that note, I leave you with "John Barleycorn"; I wish I could find the Fairport Convention version, but Traffic will have to do.

NOTES

1. Just as Christ-mass is now Christmas, Loaf-Mass became Lammas.

A (Very Late) Happy Imbolc!

For those who don't know, Imbolc--falling roughly halfway between the winter solstice and spring equinox (or, Christmas and Easter)--is the old Irish start of spring; it's a feast of purification¹, and comes a day after the feast of Brigit, the goddess and the saint. In the Catholic calendar, it's also Candlemas/the Feast of the Purification of Mary. But you probably know it best as Groundhog Day.

Using this day for prognosticating the future weather goes way back, certainly long before some Pennsylvanian marmot chewed his way out of the ground. Plus, before him, it used to be a snake. To read a good summary of how Brigit relates to spring and predicting the weather in February, check out Alexander Carmichael's classic Carmina Gadelica:

The serpent is supposed to emerge from its hollow among the hills on St Bride's Day, and a propitiatory hymn was sung to it. Only one verse of this hymn has been obtained, apparently the first. It differs in different localities:--

'Moch maduinn Bhride, Thig an nimhir as an toll, Cha bhoin mise ris an nimhir, Cha bhoin an nimhir rium.'

Early on Bride's morn The serpent shall come from the hole, I will not molest the serpent, Nor will the serpent molest me.

Other versions say:--

La Feill na Bride, Thig nighean Imhir as a chnoc, Cha bhean mise do nighean ’S cha dean i mo lochd.' [Imhir, 'La Fheill Bride brisgeanach Thig an ceann de in chaiteanach, Thig nighean Iomhair as an tom Le fonn feadalaich.' 'Thig an nathair as an toll    La donn Bride, Ged robh tri traighean dh’ an    Air leachd an lair.' [t-sneachd

The Feast Day of the Bride, The daughter of Ivor shall come from the knoll, I will not touch the daughter of Ivor, Nor shall she harm me. On the Feast Day of Bride, The head will come off the 'caiteanach,' The daughter of Ivor will come from the knoll With tuneful whistling. 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.

The 'daughter of Ivor' is the serpent; and it is said that the serpent will not sting a descendant of Ivor, he having made 'tabhar agus tuis,' offering and incense, to it, thereby securing immunity from its sting for himself and his seed for ever.

In America, the day has become associated with the 1993 movie Groundhog Day. In one of those wonderful cosmic convergences, the theme of the movie actually fits the original theme of the holiday: Phil Connors, the miserable, venal weatherman played by Bill Murray, spends lifetimes living the same day over and over again, indulging in every vice you can find in a small Pennsylvania town, before slowly learning to become a better person. What's funny, of course, is that the origin of Imbolc--like the Roman Lupercalia, or the Catholic Lent--is in a time of purification. Like Phil, we're all living the same day over and over again; sometimes we waste our time, which is easy, especially in winter when we're miserable. But hey, unlike Phil, we don't have an eternity to get it right.  We invent times like Imbolc to get ourselves back on track, to remind ourselves that winter doesn't last forever, that spring is coming, and we need to get our heads together. To purify ourselves, to make ourselves better people.

Hey--the groundhog called for an early spring. Better get crackin'.

1. Eric Hamp, 'Imbolc, Oimelc', Studia Celtica, 14/15 (1979/1980)

Happy Eponalia

Eponalia--the Feast of Epona, the horse goddess of the Celts--is one of the only pre-medieval festivals connected to the Celts that we can directly point to, if only because it was preserved in a Roman calendar.¹ Though a Celtic goddess, she was adopted by the Romans, and her cult was widespread.

Called the Guidizzolo inscription, this rustic Roman calendar, found in norther Italy (near Verona), in the province of Gallia Cisalpina, mentions this feast as

'XV Kalendas Ianuarius Eponae'.

This date--counting backwards fifteen days from the Kalends of January (i.e. January 1), would lead to today's date, December 18th, as explained here:


--American journal of archaeology, Volume 8

Of course, why Epona was worshipped in December is unknown; but it is interesting to note the old Welsh custom of the Mari Lwyd held around the time of the new year (i.e. January 1), wherein a mumming troop carry around a horse's skull on a pole, the jaws hinged so that the skull can talk and engage in rhyming contests, earning food for the mummers. The origin of the custom is unknown, but certainly Wales had its own horse goddess in Rhiannon.

And so, have a happy Eponalia!

For more about Epona, check out Epona.net, the most comprehensive site on the subject.

NOTES

1. The other two are the famous "TRINOX[tion] SAMO[nii] SINDIV" i.e. "three-nights of Samonios today" on the 17th of Samonios; when the month of Samonios occurred is of much debate; the other is "DECAMNOCTIACIS GRANNI", the ten-night festival of Grannos, about which we know nothing, not even when it occurred.