Reconstructing & Revitalising Imbolg
Authentic Irish Folk Practices Series
Timing
Cultural Imbolg (Three day fire festival: Jan 31st, Feb 1st, and Feb 2nd)
Bank Holiday (St Brigid’s Day is always observed the first Monday in Feb) Astronomical Imbolg (between Feb 3rd and 6th)
Julian Imbolg (around Feb 12th)
Monthly Imbolg (whole month of February is called Feabhra)
Oddly, unlike the other three fire festivals (Bealtaine/May, Lunasa/August, and Samhain/November) Imbolg is the only fire festival that isnt called the month in which it takes place. This may be due to the fact not many Irish people call Imbolg, well Imbolg; and instead observe it as St. Brigid’s Day (Feb 1) or Candlemas (Feb 2) — and likewise — Bealtaine, Lunasa, and Samhain dont have a majour patron saint specifically dedicated to the occasion, with the exception of course of All Saints Day on Nov 1.
Side note: Normally, majour saint days occur around the solstices and equinoxes. But in February, three Irish saints have feast days: St. Brigid and St. Darulagdach both on Feb 1st and St. Blaise on Feb 3 which are all given quite the place at the table.
Given how important the cult of Brigid has been over the centuries in Ireland (as bishop/abbess before she was canonised as a saint) it would make sense though that people would focus on her rather than Imbolg.
So, to reconstruct Imbolg, we have our work cut out for us, but the ultimate question is what happened bio-environmentally in Ireland’s past around this time of year, what is happening bio-environmentally now; and how do these factors effect diverse Irish culture (including subcultures) and The Good Neighbors? What follows is a bit of a mind dump, but it is a dedicated piece of work to An Bríg and to my late grandmother Peggy Joan Cromp Soucia who passed away two-years ago on January 25th 2021. Beannachtai na Lá Fhéile Bríde!
First Thaw, Greens & Flowers in Ireland
According to MET Eireann, Ireland’s Meteorological Service, February is normally wet, windy, and runs cold to mild with average temperatures normally around 6 degrees celsius (-2.6 to 15) or 27–59 degrees fahrenheit. You can read the 2022 February Report here: https://www.met.ie/climate-statement-for-february-2022
Like anywhere, what happens in one area of Ireland on January 31st-February is going to depend on where you are. The Irish Naturalist documented their 2021 Jan-February, and is a good snapshot.
Plúirín sneachta (snowdrop), cróch (crocus), and lus an chromchinn (daffodil) are not native flowers to Ireland, but have nativised since the 1500s and sadly tend to be the only ones shown in many an internet Imbolg meme. That said…
Sabhaircín (primrose) begins blooming in late December-May, followed by Coll (hazel) blooming January-March, Grán arcáin (Lesser Celandine), Lus na gaoithe (wood anemone) and Carrán creige (Early scurvygrass) are all in bloom beginning in February, with my favourite and Brig’s own flower Caisearbhán (dandelion) flowering March-October but is known to pop up in February! Dandelion also has another name in Irish: Bearnán Bríde (the indented one of Brigid). All are native Irish flowers that make themselves known this time of year amongst so many others.
February Wildlife Watch: Frogs & Badgers & Birds!
Each year the Irish Peatland Conservation Council co-ordinate the Hop To It Frog Survey, Ireland’s longest running Common Frog survey. To celebrate World Wetlands Day 2023 the IPCC are launching this years survey. The Hop To It Frog Survey is a citizen science initiative where we ask members of the public to submit their sightings of the various stages of the frog life cycle to the Hop To It Frog Survye on IPCC’s website. Froganna (frogs) “breed around February and spawn around March, Tadpoles hatch and grow from April to May, Tadpoles metamorphose into froglets, and leave the pond in June/July.”
According to Ireland’s Department of Agriculture, Environment, and Rural Affairs, Broc (badger) “activity increases at the start of the main mating season, resulting in increased road casualties in late winter/early spring. Regardless of fertilisation date, implantation nearly always occurs in late December or early January. Following 6–7 weeks of normal gestation, birth occurs from late January to early March, with the majority taking place in the first half of February.”
According to Ireland’s Wildlife: “Typically the window for spring migration in Ireland spans the last few weeks in April into the first few weeks of May, although it can shift a little either way, and be longer or shorter depending on the prevailing weather conditions — particularly wind. Many birds — especially smaller species — rely on a helping hand from favourable winds to make some truly astonishing journeys.
You can use cues from your surroundings to give you a heads up on when to start watching for migrants.
- Watch your resident birds: when your local birds start to sing, pair up, gather nesting material and generally gear up for the impending breeding season, you know the arrival of spring migrants is just around the corner.
- Keep an eye on buds and blooms: trees budding and the appearance of the first blossoms and blooms are another good sign that spring is well under way, and that migrants will soon arrive.
- Listen to the buzz: when you notice bees buzzing around parks and garden, and see small clouds of hatching flies hanging in the evening air, it’s a sure sign that the migrants that feed on them will start arriving before too long.
- Look out for early arrivals: learn which migrants arrive first in your area every year… and look and listen out for them from early April onwards. Once they arrive, you’ll know that other migrants won’t be far behind.
Winter birds abound, so it isnt so much that Imbolg signals bird breeding, but a moment to look forward to the coming migrations and egging season that normally comes in March. No, February it seems is more of the time to notice when the ravens first nest followed by the mallard and rook according to the Carmina Gadelica:
‘La Fheill Bride boidheach
Cunntar spreidh air mointeach.
Cuirear fitheach chon na nide,
’S cuirear rithis rocais.’On the Feast Day of beautiful Bride
The flocks are counted on the moor.
The raven goes to prepare the nest,
And again goes the rook.Nead air Bhrighit, ugh air Inid, ian air Chasg,
Mar a bith aig an fhitheach bithidh am bas.’Nest at Brigit, egg at Shrove, chick at Easter,
If the raven has not he has death.
For more information about Irish Bird migration patterns, Bird Watch Ireland is a fabulous resource!
Don’t forget Lambs, Calves & Kids! Ommalg (Milking) Season
Lambing season in Ireland tends to happen at the end of January peaking in February and ending in March. Melatonin is key. “In autumn, when dusk falls outside faster, animals produce more of it, and are more apt to have sex. What follows is a five-month pregnancy, if the sheep conceive in August/September, the same rutting season for Irish feral goats. Cattle, however, like humans, have a nine-month gestation; where a majourity of Irish calves being born in February.
In Ireland, milking season and dairy farming is generally operated on a seasonal grass-based system, in that cows calve in Spring (& Autumn batches) and eat as much grass as possible in their 300-day lactation (1). February and March are the peak calving months with about one million calves normally arriving on dairy farms in the first three months of the year (2). The following is an excerpt from Irish Farmer’s Journal via Ask Ireland:
Despite having less that 1% of the world’s dairy cows, Ireland is responsible for over 15% of the world’s infant milk formula production, with three of the world’s main producers operating here — Pfizer (Askeaton, Co Limerick), Abbotts (Cootehill, Co Cavan) and Danone (Macroom, Co Cork and Rockmills, Co Wexford).
The major exports of the Irish dairy industry today include butter, cheese, casein, whole milk powder, skim milk powder, whey and other specialised ingredients.
Further information on dairy farming in Ireland is available from the National Dairy Council (www.ndc.ie) and from the agricultural awareness charity Agri Aware (www.agriaware.ie).
The Spring Tide
Rabharta na Feile Bride is the name given to the spring tide nearest to the [St. Brigid] festival for cutting and gathering seaweed to fertilize crops and collect shellfish and other shore produce. In a few places around Galway Bay, a live shellfish, such as a Bairneach (limpet) and faocha/ gioradán/ miongán (periwinkles nicknamed “winkles”) are placed at the 4 corners of the house to bring fishing luck and a plentiful shore gathering” (Danaher, p.14). For the schedule of the tides in Ireland, click here: https://www.tidetime.org/europe/ireland/
Seacoast Irish culture is something i feel needs more research, as so many of us reconstructionists focus heavily on the inner regions, which makes sense because there is thankfully a sizable amount of data there. We can also add to the beautiful diversity that is Ireland in the process, and remember not to silho any one region or subculture from the rest. But this year, i want to look a little bit more into the seacoast a little bit more equitably (that whole earth, air and sea trifecta is important to remember).
The Cultural Value of Coastlines project
The CVC project brings together into integrative case studies in the Irish Sea area the analysis of historical and contemporary cultural representations of the coastline and the sea, of the historical and contemporary interaction between human communities and their marine and coastal environments, and of social and cultural attitudes towards the sea and coast.
The project focuses on three case study areas in the Irish Sea. Click on the links below to find out more about each case study area:
Megalithic Alignments: Sacred Sites
“Dumha na nGiall meaning “The Mound of the Hostages at Tara” doorway is framed with undecorated standing stones. As is common in passage tombs, this alignment allows for the rising sun to shine down the passageway at only two times of the year, illuminating the chamber within: on the mornings of Samhain and Imbolc.
Sliabh na Callaí meaning “Hill of the Witch” or “Hags Hill” is known as Loughcrew, has two alignments: Cairns U and L.
Via Anthony Murphy: “Cairn L at Carnbane West in particular features a most beautiful visual spectacle in which the Imbolc sun rises out of a ruined cairn on another hill, Carrigbrack, and shines its light on to a slender limestone pillar in the chamber of the cairn, scattering light onto the largest and most decorated of its chamber stones. This event also happens at Samhain, and is shown in the photo below, and described in some detail in my Mythical Ireland book.”
The Good Neighbors & Otherworld Beings Stories to read & share during Imbolg
- An Brig! This is obvious, but besides the abbess/bishop/saint stories, you may wish to read up about Brig’s part in the Cath Maige Tuired (The Battle of Moytura) and Cath Tánaiste Maige Tuired (The Second Battle of Moytura). The loss of her son, the introduction of keening in Ireland, and the night whistle and so much more such an undervalued resource.
- An Cailleach. Imbolg morning sun alignments at Sliabh na Callaí along with the story that “Imbolc is when the Cailleach, the divine hag of Gaelic mythology, gathers 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, if it is bad weather on Imbolc, it means the Cailleach is sleeping and Winter is almost over. . .” via Monumental Ireland. The Book of the Cailleach: Stories of the Wise Woman Healer by Gearóid Ó Crualaoich is really valuable to know more about the Irish Cailleach stories.
- General Otherworld Good Neighbor Tales: We know so much about how the Aos Sidhe move from hill to hill on Samhain and Bealtaine, but what tends to happen at the mounds and in the Otherworld during the inbetween periods of Imbolg and Lunasa? We know that during the 4 Fire festivals, the Good Neighbors & Gentry tend to be more active and more present in our world, plus St. John’s Eve during the summer solstice and New year’s Eve (Daimler, p. 210–121). We don’t have much in terms of specifics it seems for Imbolg, and please add in the comments below if there is a folklore or current tale of Sidhe activity in a particular county during this time of year; but we do know that Imbolg is the time of year where lambs, calves, kids, and human kids are traditionally born. From this we can then make the case that any Changeling folktale about the stealing of children would be especially pertinent at this time, along of course of protecting babies from harm. We also know that Imbolg and Samhain seem to echo eachother. Both have the tradition of dressing up in guises and parading around the community house to house for treats and money even though folks are encouraged to avoid traveling and avoid danger on all of the Fire festival nights. We also know that Imbolg is more of the proper “New Year” of old, and not Samhain — no matter how much New Age PR likes to call it “the Witch’s New Year” it just isnt based in the folklore. What is interesting to me then is how there is an Irish New Year tradition of decorating the house with holly to ward off the Aos Sidhe, and the last of the wheat is dressed as a harvest maiden with the belief that this will keep the Aos Sidhe away until the next harvest (Daimler, p. 127 and Campbell, 1900). This is remarkably similiar to the Brideog tradition — where rushes or straw are dressed up as Brigid. There needs to be more research done to look into Irish New year and St. Brigid’s Day/Imbolg traditions to be definitive, but it is my hunch that there is no coincidence here, only cultural shift.
Lá Fhéile Bríde Taboos
- Only do work that is strictly necessary!
- Any kind of work requiring a wheel was avoided (carting, miling, or spinning) You should never twist a handle or turn anthing on St Brigids Day (Duchas: Volume 0284, Page 275 and Volume 0855, Page 202).
- This included refusing to operate sewing machines and walking instead of using a bicycle.
- Sometimes even ploughing and smithwork was also banned. (Kevin Danaher, The Year in Ireland. pp.14–15)
- Some refuse to lock the door the night of so Brig can come in
- It is unlucky to refuse alms on the eve of the feast as it could be Brig in disguise (O Duinn, Rites of Brigid, p. 38)
Lá Fhéile Bríde Customs
***And do not think about just doing things in terms of actions, but that these actions are almost always accompanied by traditional sayings.***
- Herstory Illumination Light shows since 2016 that happen all over Ireland and the diaspora.
- New official Bank Holiday! This echoes the tradition of no work on St. Brigid’s day along with no school: “The first of February is St. Brigids day and we always have a special holidya from school because on that day a fair is held in Carricknagat” (Duchas: Volume 0176, Page 197).
3. “Pilgrimages to holy wells, sacred streams and ruins for the saint. The biggest of these is to a shrine in the townland of Faughart, Co. Louth (the supposed birthplace of the saint)” (Broderick). Sometimes, the people that go on pilgrimage wear a blue cloak and these are called the Brigidines (Duchas: Volume 0783, Page 101) and many On Saint Brigids day thousands of people go on a trip to Faughart, and bring bottles with them for holy water, most people have pic-nics there” (Duchas: Volume 0659, Page 373). The water is then sprinkled on the house, its occupants, and farm buildings (Kingston, p. 93) and can be saved for potent folk magic. Especially if we use this holy water to “wash our hands, feet, and head” as a passage from Hibernica Minora mentions (O’Brien, p. 115).
4. Turning the Sod. “A sod or two was often turned in a tillage field” (Broderick). This is “a cure for folds (pronunciation ‘fowlds’) in cattles feet. Basically a cow would often get a bacterial infection which would become scaldy and she’d get lame. The land around us was very wet and back in her day antibiotics weren’t popular like now so they followed this old belief. I’ve heard/recorded other people in Wexford who remembered it but not sure of the spread around the country. I’m sure it was found in other counties too” (Michael Fortune).
5. Spring Cleaning & A Time for Babies: Any part of any Irish celebration is first started by cleaning the house. I wrote about this extensively in my previous article. For St. Brigid’s Day is no different, but with the addition of white washing the house and cleansing the farm, field, and property to banish evil. Often, cleaning is a form of protecting the house by staying in good graces with the Aos Sidhe. Juxtaposing this however, is the walking of the bounds where it is custom to urinate around the property as a ward as the Aos Sidhe are said to be repelled by it. This to me really hits home the importance of protecting new and firstborn babies, which are especially safeguarded in Irish tradition. Imbolg isn’t just the time for the first lambs and kids, but human kids as well. Traditionally Bealtaine would have been the prime time to conceive, making Imbolg the ninth-month due date. As Lora O’Brien says: “Imbolg would have been a common time for babies to be born, so for a lot of mothers who were trying to breastfeed new babies it was an especially precarious time, during which they particularly needed the nourishment of the first sheep’s milk, which starts to flow about a month before the first lambs are born. So the cycle of human and animal birth and milk production are themes of paramount importance at Imbolg” (O’Brien, p. 116). Remember, February is also when most Irish calves are born as well because cows have the same nine-month gestation as humans.
6. Food & A Very Good Supper: “On St Brigid’s day oatmeal bread was baked Holy Water was then shaken on it and it was broken into small pieces. A piece of it sewn into the clothes of each person in the house” and many eggs were eaten this day (Duchas: Volume 0960, Page 283 and Volume 0771, Page 185). It was the custom long ago to eat rice on St. Brigids day but this custom is not continued now (Duchas: Volume 0885, Page 148). According to Rosarie Kingston: “the celebratory meal in honour of St. Brigid takes place on the eve of her feast day and the traditional fare included colcannon, barm brack, apple cake, and dumplings. Butter always formed part of the meal an dthe meat served was generally mutton or bacon… Different foods may be served in different localities, with pancakes being served at Brigid’s supper on the eve of Imbolc in Ulster. It was customary to place a slice of cake, or bread and butter, on the windowsill to welcome her, and a sheaf of corn for her “favourite white cow which accompanied her on her rounds… an extra symbolic place was laid at the table for the saint and the food was later given to the first poor person wh ocame begging” (Danaher, p. 15) and (Kingston, pp. 90–91). Milk and beer are also staples for this day as Brigid was said “to turn water into milk or beer depending on her guests’ needs” (Callan, p. 94). (Duchas: Volume 0626, Page 072).
7. Candles & Dripping the Wax. “St. Brigids day falls on the second of February, people send candles to the Altar to be blessed for its use” (Duchas: Volume 0486, Page 136) for Candlemas. On Candlemas Day candles were blessed and the wax belonging to them are dripped around the home for protection. The tradition has faded greatly in Ireland however it is still really strong within the Irish Catholic households in rural Newfoundland. Four drops of wax are dropped on work coats, work boats, axes, work boots, runners, washing machines and anything electrical in a bid to offer personal protection and protect the home against fire. The words ‘Father, Son, Holy Spirit, Amen’ are usually said when the four dots are dropped and in many cases the same blessed candle is used each year. In some cases the same candle is passed on from generation to generation” (Michael Fortune).
8. Keep an eye on weather: “Wind direction on the eve of the festival was carefully noted as the prevailing wind during the coming year. The day of the festival itself should show signs of improving weather but if it was too good it was an omen of bad weather to come” (Broderick). “There is a saying about St Brigids day “If the sunbeam comes in on Brigids day the snow comes before may day” (Duchas: Volume 0687, Page 044). “ If the water in a river or in a well is hot, there will be a fine spring” (Duchas: Volume 0823, Page 320).
9. Decide & Fertilise the Garden: “By dedicating February 1st to ordering seeds, deciding on garden crops for the year ahead, and assessing the remedial work needed on window boxes, planters, garden beds, and allotments, we are connecting with tradition and the communities of old. By assigning this task to Imbolc/St. Brigid’s Day also gives food production the honour it deserves, and prevents it being the hurried endeavor it often is, come March and April” (Kingston, p. 90).
10. “Éigse na Brídeoige is a cultural festival which takes place every year [since at least 1993] during the first weekend in February. The events are spread over various centres in the Gaeltacht areas of Iveragh in South Kerry. Each year a different theme celebrates and investigates some aspect of the rich social and cultural heritage of the area. The theme can be a person, a place, an organisation or any other aspect of that heritage. Lectures, seminars and field trips explore various aspects of the theme. The weekend also includes music, song, and poetry in both concerts and informal sessions. The timing of the Éigse is intended as a celebration of the Brídeog /Biddy tradition celebrating Saint Bridget’s day, which is also a celebration of the coming of spring, regeneration and growth”.
11. Biddy Ball & Parades with Lucht na Brídeoige also called Brídeogí (Biddies). Often young people would go out dressed in white, old clothes, feásóga or mask false faces (Volume 0530, Page 215), in straw, or with their clothes inside out playing instruments and dancing for treats and money from house to house. Sometimes the money was donated to the poor box and other times th emoney would be used to purchase beer at the local pub (Duchas: Volume 0145, Page 62). Now, it is common for the whole community to go out in parade. Edwina Guckia with The Sowing the Seed Project, has many informational videos on how to make Biddy Hats, and other mummer items.
11. Cros Bríde / Bogha Bríde: Brigid’s Crosses made out of various materials like rushes, straw & sally rods, or less commonly wood — all in diverse ways. “After sun set the old man took a reaping hook + cut a bundle of rushes + placed them outside the house until the time arrived for the feast to begin. Then the old man left the house again and walking in the direction of the rising sun picked up the rushes + completed one circuit. When he reached the door all inside knelt down + said Grace. Then the old man entered + placed the rushes under the table + invited all to partake of the meal. When the feast was over the rushes were placed in the middle of the family + young + old had to weave a Cross of St. Brigid. Next day the Crosses were blessed + one placed in each room + the remainder inside in the roof over the kitchen door” (Duchas: Volume 0016, Page 006) For blessing they were sprinkled with holy water [from holy wells] or in a pinch from the water of boiled potatoes (Duchas: Volume 1110, Page 24) and then hung them up in their roofs, on their walls, above doorways, the head of the bed, and over the barn door (Duchas: Volume 1109, Page 190 and Volume 0251, Page 072–073 and Volume 0860, Page 141). “It is also a custom to hang out a cross during the night and it was brought in again in the morning. When it was brought in it was hung over the fire and if anyone had a toothache they went miles away with the cross to cure it” (Duchas: Volume 0383, Page 091). Sometimes, instead of all rush or all straw, people who use both: “First they get two sally rods — one longer than the other and put them in the shape of a cross and tie them tightly with a cord. Then get a rush and wind it around the heart of the cross then wind a straw around outside of the rush not ontop of it and wind a rush and a straw every other time until you have a good big (diom) diamond of green and gold. Then put a rush and a straw together and wind them around the foot and head and two arms of the cross, when it is done nicely it is it is very nice to look at” (Duchas: Volume 1016, Page 245). When hung and blessed with holy well water, the following prayer was often said: “May the blessing of God, Father, Son, and Holy Spirit be on this cross and on the place where it hangs and on everyone who looks at it” (Danaher, p. 19).
12. Brídeóg/ Dealbh Bride — Dolls made out of various materials and rags: “On the eve of St Brigids Day the children make a doll which they call a “brídeóg”. This doll is made of rags and a turnip. The turnip is cut [out?] in the shape of a head. The [image?] of two eyes and a nose is marked in the face of the turnip. Then a stick is bored through it and it is covered with rags. The children go around with the “brídeóg” gathering butter, eggs, and pennies in honour of St Brigid. Nobody refuses them a penny or two” (Duchas: Volume 0119, Page 421 and Volume 0593B, Page 14_019). “Little girls got a broom made of coarse heather which grew in the mountain and dressed it up as St Bridget with a white shawl and went about from house to house looking for something for the bríghidóg” (Duchas: Volume 0047, Page 0274) Sometimes also made out of turnips and mangold root vegetables (Duchas: Volume 0440, Page 492 and Volume 0119, Page 421). “On the night before St Brigids Day the children go around with a doll dressed like St Brigid. This is a little verse which they say: “a halfpenny to light poor Biddy to bed and she ‘ll be dead in the morning, light a candle over her head and she’ll be abright in the morning”” (Duchas: Volume 0897, Page 090).
13. Bridóg/Little Rush Doll: “Here are some photos of how to make a Bridóg doll from Ballygarrett in Co. Wexford. I learned how to make these from my grandmother as a child and these were made from the left over rushes after making St. Brigid’s crosses. Granny’s dolls were never complete unless they had the face of someone, usually a local or a relative, cut out from a photo/newspaper and pushed into it.” (Michael Fortune)
14. Crios Bríde or St Brigid’s Girdle: Would be carried by the Biddies as well as hung around the threshold of the house or barn door for horses & cattle to walk through as well. And often put over a St. Brigid’s Shrine.
15. Sgiath Bhrighite & Crothán Bhrighite
Bríg Shields & Crowns/Veils: this is mentioned in O’Duinn, but are both areas for more research. My guess is that the shields and crowns are woven from straw/rushes and the veils are cloth, lace, or some other fabric used by the Biddies in the Biddy parade.
16. Leaba Bríde (Bride’s Bed): Normally this bed would be made with a pile of rushes or plaited straw and a blanket/Brat Bhride put over it to cushion a Brídeóg. Over the years it has shifted to a woven basket is to hold the bedding, but also make it easier for the Biddy’s to carry.
17. Reul-iuil Bride (Guiding Star of Bride): A specially bright shell or crystal is placed over the heart of the figure. This is called ‘reul-iuil Bride,’ the guiding star of Bride. They visit every house, and every person is expected to give a gift to Bride and to make obeisance to her. The gift may be a shell, a spar, a crystal, a flower, or a bit of greenery to decorate the person of Bride. Mothers, however, give ‘bonnach Bride,’ a Bride bannock, ‘cabag Bride,’ a Bride cheese, or ‘rolag Bride,’ a Bride roll of butter. The seas of the ‘Garbh Chriocha,’ Rough Bounds in which the cult of Bride has longest lived, abound in beautiful iridescent shells, and the mountains in bright sparkling stones, and these are utilised to adorn the ikon of Bride. In other districts where the figure of Bride is made, there are no shining shells, no brilliant crystals, and the girls decorate the image with artistically interlaced straw…They make an oblong basket in the shape of a cradle, which they call ‘leaba Bride,’ the bed of Bride. It is embellished with much care. Then they take a choice sheaf of p. 168 corn, generally oats, and fashion it into the form of a woman. They deck this ikon with gay ribbons from the loom, sparkling shells from the sea, and bright stones from the hill. All the sunny sheltered valleys around are searched for primroses, daisies, and other flowers that open their eyes in the morning of the year. – (CG, I, 166–167)
18. Slatag Bríde, Slachdan Bríde, & Barrag Bríde: Slatag (Rod/staff) Slachdan (wand) Barrag (birch) “The wand is generally of birch, broom, bramble, white willow, or other sacred wood. With “crossed” or banned wood being carefully avoided.” — Ó Duinn, p.50
Often the Brídeóg would also be put to bed with a small stick or a wand, broom, spoon representing Brig’s white staff. “The people hoped that Brigid would visit the house during the night and if the marks of the staff, or better still, her footprints , were on the ashes, then they would be filled with delight as this was a sign that Brigid would bring luck to the family during the year. On the other hand, if the ashes remained unmarked in the morning, this would mean that Brigid was displeased with them. To rectify this situation, they performed tabbar agus túis (offering and incense) that is to say they sacrifisedba cock or chicken by burying him alive in a Neimheadh or sanctuary — a place where three streams meet. Then incense was burned in the fire. All of this was done to regain Brigid’s favour (CG, I, 167–168).” Seán Ó Duinn, The Rites of Brigid, p. 33
19. Ashes & Lorg Bríde (Footprint of Bríg) — When in Trouble: Sacrifise a Rooster & Make Incense Oblations.“Should there be no marks on the ashes, and no traces of Bride’s presence, the family are dejected. It is to them a sign that she is offended, and will not hear their call. To propitiate her and gain her ear the family offer oblations and burn incense. The oblation generally is a cockerel, some say a pullet, buried alive near the junction of three streams, and the incense is burnt on the hearth when the family retire for the night.” (CG, I, p. 168) This incense would most likely be a benzoin, frankincense and myrrh (Incense of Jerusalem) blend if procured from the church which was popularly available at least since 1873. However, some speculate that the poor who could not afford incense might instead use aromatic herbs, flowers, and fir/spruce resin; which would be readily available. Sources: https://www.jstor.org/stable/pdf/1870344
20. Brát Bhride & Ribín Bríd: “It is said that on St. Brigids Day, a linen handkerchief used to be put out on the grass before sunrise, and used to be brought in again before sunset. This was supposed to cure a certain disease [normally headaches/coughs/colds]. On that day also, a sally branch is placed on the house top. This signifies the Convent, which St. Brigid built under the oak-tree” (Duchas: Volume 0284, Page 226). “They leave a piece of cloth outside the door and they say that St Brigid comes round and blesses it and they take it in, in the morning they give a piece to each of the people in the house and this piece is sewn into the dress that the person wears and it keeps away sickness. When the dress gets old they take the piece out and put it into another dress” (Duchas: Volume 0665, Page 345). Scarves are also put out to cure sore throats (Duchas: Volume 0701, Page 162). Ribbons are generally tied ontot he door handle of the back door. The Brat Bhride tradition comes from the story of when Brigid have her girdle to a woman so she could earn her living by healing, so the tradition continues to connect us to compassion, generosity, and healing (Kingston, p. 93).
21. Unlock the door and keep the fire lit. “Another one is to put clothes outside somewhere for St. Brigid when she would be on her journey. The door is left unlocked and the fire is left lighting for St Brigid to come in and warm herself” (Duchas: Volume 0284, Page 243).
Conclusion
Any of the above customs are not simple actions, they can and are devotional practices of living Irish folk tradition. I hope that you have been inspired to think about Irish culture/paganism in a deeper way; whether it is abstaining from work/school, boycotting cars & bicycles for the day, gathering winkles and seaweed at the beach to protect the four corners of your home and fertilise your garden; participating in the international tradition of Biddy parades and Herstory Illuminations by organising your own bit of artivism or attending a local Irish Cultural Center’s events; ordering Irish rushes to make crosses, getting your hands dirty with straw, leaving the door open to welcome Brigid in; or reading and sharing stories about Changelings and Brigid and An Cailleach Beara; that you revitalise your spirituality by finding more diveristy, more nuance, and bring it all together into a lifeway based in authentic Irish pagan practice that isn’t seperate from daily living.
Resources & Bibliography
- https://www.askaboutireland.ie/reading-room/life-society/farming/farming-in-ireland-overvi/dairy-farming/
- https://www.teagasc.ie/publications/2021/getting-geared-up-for-calving-2021-on-spring-calving-dairy-herds.php
- Broderick, Shane (2017) “Saint Brigid’s Day Traditions”. https://irishfolklore.wordpress.com/2017/01/28/saint-brigids-day-traditions/
- Callan, Maeve B. (2020) “The Safest City of Refuge: Brigid the Bishop” in Sacred Sisters, Genders, Sanctitiy, and Power in Medieval Ireland, 85–112. Amsterdam: AMsterdam University Press. https://doi.org/10.1515/9789048542994-006
- Daimler, Morgan (2017) “Fairies: A Guide to The Celtic Fair Folk”.
- Danaher, Kevin (1972) “The Year in Ireland: Irish Calendar Customs”.
- Kingston, Rosarie (2021) “Ireland’s Hidden Medicine: An Exploration of Irish Indigenous Medicine from Legend and Myth to the Present Day”
- Murphy, Anthony (2023) “St. Brigid’s Day and Imbolc are not the same thing”. https://mythicalireland.com/blogs/news/st-brigids-day-and-imbolc-are-not-the-same-thing?fbclid=IwAR3j6eAgd0ZfXIQJsqPKgSS-isaHDzmYQoJZf6O5JaDx0Zl2Ccfdvbs9zHk
- O’Brien, Lora (2020) “Irish Witchcraft From An Irish Witch”.
- O’Dowd, Anne (2022, 2015) “Straw, Hay & Rushes In Irish Folk Tradition”.
- O Duinn, Sean (2005) “The Rites of Brigid Goddess and Saint”.
- http://www.paganachd.com/faq/ritual.html#imbolc
- https://irishfolklore.wordpress.com/2017/01/28/saint-brigids-day-traditions/
- Tara Tine — Mumming in Ireland (feat. Mohill Mummers’ Parade 2023) https://www.youtube.com/watch?v=xRicIGunEMA
- Morgan Daimler — Pagan Portals — Brigid: Meeting The Celtic Goddess Of Poetry, Forge, And Healing Well https://www.amazon.com/Pagan-Portals-Meeting-Goddess-Healing/dp/1785353209
- Buy Golganic Designs Irish Rushes: https://www.etsy.com/listing/677220779/irish-rushes-make-your-own-stbrigids
- Michael Fortune Tutorial: https://www.youtube.com/watch?v=QCHJmYlJO78
- Tara Tine — Brigid & The Ancient Hill of Faughart — Diary of a Ditch Witch: https://www.youtube.com/watch?v=paGt0J8ILN0
- Tara Tine — Unboxing Éirú & Brigid (+ a Catch Up!) — Diary of a Ditch Witch: https://www.youtube.com/watch?v=yp-JjRcZUlE
- Tara Tine — How to Celebrate Imbolg & St. Brigid’s Day (Day 2): https://www.youtube.com/watch?v=23qvjvaXMqo&t=249s
- Amy O’Riordan — Imbolc / Imbolg | Customs & Traditions for the Irish Celtic Festival | Irish Folklore & Customs: https://www.youtube.com/watch?v=jCe9l4pUrmQ
- Lora O’Brien — Irish Pagan Holidays — with Irish Language Pronunciation from an Irish Pagan!: https://www.youtube.com/watch?v=8EwxIvOVQvU
- Lora O’Brien — Seasons and Cycles in Irish Paganism: https://www.youtube.com/watch?v=lts05UGPOUA
- Imbolg in Ireland w/ Lora O’Brien — Irish Pagan School: https://irishpaganschool.com/p/imbolc
- Imbolg Ritual & Practice w/ Orlagh Costello: https://irishpaganschool.com/p/ritual-imbolc
- Introduction to the Goddess Brigid w/ Orlagh Costello: https://irishpaganschool.com/p/brighid101
- Annual Brigid in Ireland 5 Week Course: https://irishpaganschool.com/p/brigid-weekly-2022
