Imbolc, an Old Irish word meaning “in the belly”, is the time of year when we eagerly await the changing weather in order to judge the remaining duration of Winter. On this day, if it snows or is very harsh outside, we rejoice, because according to ancient Irish Celtic tradition, it means that the Winter Goddess, Cailleach (Veiled One), is asleep and Winter will likely end soon. However, if the weather is fair and fine, we can expect Cailleach to be out collecting more firewood and supplies, ensuring a longer and more treacherous Winter ahead. So, during this time, we hope for harsh weather and make offerings to various deities, generally Cailleach (Hel), Odin, and the local spirits in order to gain their favor. It is wise to be cautious of one’s noise production on this day so as to not wake the sleeping Crone.
Jones and Pennick give us a glimpse into these ancient Celtic customs:
“…the goddess known as Brighde in Ireland, Bride in Scotland and possibly Brigantia in the north of Britain. She had to do with warmth, fire, summer and possibly the Sun, since an Irish legend tells that in winter she was imprisoned in an icy mountain by a one-eyed hag.’ In some places she presided over thermal springs, presumably as the underground Sun, and in Scotland until the mid-twentieth century she was welcomed in at Imbolc (1 February) by the symbolic rekindling of the hearth fire after the house had been springcleaned from top to bottom.”
Reverence for fire and the Sun are important during this day, as soon the warmth of Spring will be arriving, bringing in longer days. Some European tribes marked Imbolc as their official beginning of Spring, but most considered it a celebration (and observation) of the ending Winter and the new beginning that lay ahead. Cleaning of the house and hearth would be essential during this time, preparing the living area for the next year of activities. Animal pens and beds would be changed and laundry would be washed. For those further North or in higher elevations, this day would have likely been celebrated differently, as we will see in the later quoted material.
In “Celtic Mythology and Religion,” Macbain writes:
“Candlemas day is known as La Fheill-Brighde, St Brigit’s day, who is really the canonised fire-goddess, the Vesta of the heathen Gaels. Some customs in regard to her worship were mentioned already, and Martin relates an interesting custom in the Western Isles on Candlemas, showing St Brigit clearly on the aspect of Vesta, the hearth and home goddess. The mistress and servants of each family take a sheaf of oats and dress it up in women’s apparel, put it in a large basket and lay a wooden club by it, and this they call Briid’s-bed, and then they cry thrice, “Briid is come, Briid is welcome.” Next morning they look in the ashes to see the impression of Briid’s club there, and if they do they reckon it a true presage of a good crop and prosperous year, and the contrary they regard an ill omen.”
As with the divination of ashes described above, various other means of prophecy would be undertaken to gather as much insight into the current (and future) situation as possible. Divination is a window into the workings of fate, a way to receive information directly from the wide Web of Wyrd. These cryptic bits of insight would be deciphered by a seer or seeress, sometimes a traveling witch, priestess, or the man of the household (priest). This would be their compass for how to focus their attention and energy as the year unfolded.
In “Sorcery and Religion in Ancient Scandinavia,” Vikernes writes:
“The 7th Sunday before Easter, usually the 1st of Þrúðheimr, was known as Washing, known from Gaelic as Imbolc or Imbolg (“washing”), and was regarded as the first day of spring. Washing lasted for a full week. The Sunday of Washing was called Pork Sunday, and this was the day Hel’s horse arrived with the news that Baldr would return. Everyone therefore gave thanks to Hel on this day. Pork Sunday was the day they transferred the fertility of spring to the women, by whipping their behinds with fresh birch branches. This custom survived well into the age of gods, and a form of this is in fact still practised in parts of Scandinavia.”
Common themes regarding this time of year include fire reverence, goddess worship, special recognition of the Sun, and special veneration to the Winter Crone Cailleach (Hel). Exceptional attention was paid to washing and cleaning, as well as creating a new fire in the hearth of the home. Offerings were made to various deities in order to be blessed with a prosperous year and good health. With Imbolc came the glimmer of Spring and the glorious days of plenty that lie ahead. In many ways, this celebration started the people off on a clean slate.
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