Brigid by Veronese Design
There appear to have been two basic types of rituals associated with Imbolc: those performed by the community and those centered on the family and household. But some of the community activities involved going from house to house.
Most customs focus on the figure of Brigid and are based on the belief that on the eve of February 1, the holy woman was supposed to visit every house, acknowledging the offerings left for her.
Cross la Fheil Bride by Sarah Anne Lowles
An Irish saying noted the lengthening of the day that marked the time of Imbolc: "On St. Bridget's Day you can put away the candlestick and half the candle." (Danaher, 1972, p. 14) Many folk customs focus on increasing heat and light, rebirthing the cold earth in softness, and the birth process itself. It is likely that myths and stories underlie these customs, but at this point it is difficult to say exactly what these stories were. However, the rituals were probably, in some cases, a recreation of the myths.
Imbolc was a time when farmers and fishermen depended on the constantly improving weather. They also believed that the type of weather that occurred on Imbolc also gave them an idea of how the coming months would unfold. To begin with, the weather on Imbolc should be better than average, but a very nice day was a bad omen. The prevailing wind over Imbolc would continue for the rest of the year.
The appearance of a hedgehog was a sign that the weather would continue to improve. If the hedgehog came out but then returned to its burrow, it was thought that winter conditions would persist for several more weeks.
A rainy February was generally thought to predict a good summer.
In Scotland, a charm was chanted that referred to a serpent emerging from a hole. No doubt it was some divinatory or fertility ritual, the origins and details of which have been lost. (Jones, p. 107)
Depending on the geographic location, Imbolc was the time to do at least one early planting season show. In some areas, the farmer would turn over symbolic land and wait for warmer weather to plow and plant. In more temperate regions, sowing could start at Imbolc. (Ó Catháin, pp. 4-5)
Household heads controlled the quantity and quality of flour, salted meat, and other foods, as well as the supply of hay and other animal feed. From these, they estimated the savings they would need to make to make supplies last until harvest. (Danaher, 1972, p. 14)
The house was tidy and prepared for Brigid's visit. (Danaher, 1972, p. 15)
Around Imbolc, sheep have started suckling in preparation for lambs. Imbolc rituals would be performed at least in part to ensure a new crop of healthy lambs.
The new sheep's milk was a welcome addition to dwindling supplies, especially since the cows would not usually be milked at this time. Many authors note that the Irish diet relied heavily on dairy products, known as "white meats" during the spring and summer months. The milk was often soured and made into various forms of curds and soft cheeses. Hard cheeses were rare. Imbolc rituals also aimed to ensure a constant supply of milk.
Butter was a very important food for the Irish before the twentieth century. The recipes even called for boiling the hares in butter. After being churned, the butter was put into wooden containers and buried in bogs to "cure". The result was a rather sour flavor considered characteristic of "country butter". Freshly made butter was an important part of the Imbolc celebration, although various foods have been associated with the celebration of Imbolc, depending on the region. The making of butter – the action of the line working in the churn – would itself represent the fertility sought at the feast. The dash of the churn was often used as the base of the bride óg, the figure of Brigid carried in procession.
Imbolc by TwistedSwans on Deviant Art
Food Offerings and Feasts
A little soda bread, cake, butter and/or porridge could be left on the windowsill for Brigid to enjoy on the way, perhaps along with food for her favorite white cow. Sometimes the food was given to the poor later. (Danaher, 1972, p. 15) Food was also offered as part of other rituals. In some houses, a place was made at the table for Brigid.
Feasting within the family was a central part of the rituals held at home. The rushes that were to be used to create Brigid's cross were placed under the table during the feast.
Nineteenth-century folk practices at Imbolc in Ireland and Scotland included processions that visited the homes of the whole community and resembled the processions described by Berger. In some places the central figure was a woman chosen to represent Saint Bridget as An Bhrídeog.
Previously, talismans of straw or woven grass – called Cros (cross), Sgiath (shield) and Crothán (veil) of Brigid – were distributed in every house and farm, to be nailed down as protection for all. Surrounded by a group of attendants, An Bhrídeóg visited each house and farm where she engaged in ritual dialogue with the residents and distributed a set of talismans.
In other places in Ireland, the brideóg was a figurine made by dressing a doll or wrapping a churn board or other pole with straw and adding a carved turnip for a head. The figurine was carried by a group of young men called brídeóga or Biddy boys, dressed in white shirts, masks, women's skirts and straw hats. These ambiguously dressed people carried the brideóg from farm to farm, singing, dancing or playing music, and receiving gifts of food, especially cakes, butter and eggs. (Danaher, 1972, pp. 25-27). More recently, these groups wear brightly colored masks and garments to which ribbons, patches and fringe have been added, and the offerings they receive may be candies or coins.
In his carefully documented study, Ó Catháin suggests that the rituals originally associated with Imbolc were part of a cult of bear, honey and mead. Bear figurines were made in Ireland long after the animals had ceased to live there. All of these have associations with inspiration and knowledge. Additionally, due to their hibernation habits, bears were closely associated with the rebirth of the earth. It is difficult to say now what these early rituals were, but Catháin's suggestions merit further study.
Séamas Ó Catháin also noted the parallels between Imbolc rituals and those that traditionally accompanied childbirth in the Scandinavian countryside. The ritual of crossing the críos or the belt of Bríg can be a symbolic re-enactment of birth. At this point, it is unclear what rituals of rebirth were once associated with Imbolc to ensure the fertility of the waking land. However, at a time when the natural world was awakening from its winter slumber, one would expect rituals to dramatically replicate this fact.
It is probably no coincidence that the holy well of Liscannor is located underground; perhaps the devotees once descended into the well chamber and ritually reappeared. (Brenneman & Brenneman, 104). MacNeill notes that Liscannor was primarily a site of pilgrimage to Lughnasadh, but two of his sources attest that it was also a site used at Imbolc. (MacNeill, p. 276-277).
This highlights the basic theme of Imbolc: the rebirth of the earth from its deadly winter slumber to new life. It is unclear if the associated goddess was meant to be reborn herself or if she was the regenerating agent of the earth. Because the earth is reborn, new crops can be planted. In addition, most of the animals were also giving birth or about to give birth. This explains the emphasis on food production that is so much a part of Imbolc: farmers had to perform rituals that they believed would ensure the growth of crops and the prosperity of herds. Finally, Imbolc emphasized the human fertility necessary for families and households to grow and maintain their position on the land and in the tribe.
Pamela Berger, The Goddess Obscured, Beacon Press, 1985; ISBN 0-8070-6723-7
Walter Brenneman and Mary Brenneman, Crossing the Circle at the Holy Wells of Ireland, Univ Press of Virginia (1995); ISBN: 0-8139-1548-1
Kevin Danaher, The Year in Ireland: Irish Calendar Customs, (1972) Irish Books & Media (1972); ISBN: 0-9377-0213-7
Kevin Danaher, In Ireland Long Ago, Irish Amer Book Co (1997); ISBN: 0-8534-2781-X
Noragh Jones, Power of Raven, Wisdom of Serpent, Floris Books, 1995;ISBN 0-9402-6266-5
M/aire Mac Neill, Festival at Lughnasa, Oxford Univ. Press, 1962
Kim McCone, Pagan Past and Christian Present in Early Irish Literature, An Sagart, 1990
Séamas Ó Catháin, The Festival of Brigit, DBA Publications, 1995;ISBN 0-9519-6922-6
This article from the Celtic Well E-Journal is © 1999 by Francine Nicholson.
