At the beginning of February, we have the ancient festival of Imbolg (or Imbolc). Imbolg is a pre-Christian Celtic Pagan celebration commemorating developing life in the natural world around us. It also marks a time of reincarnation and spiritual renewal.
The festival gives us evidence regarding its archaic heritage when we realise that Neolithic passage tombs in Ireland were constructed so that they were illuminated inside by the rising sun at Imbolg.
The great significance of Imbolg in relation to beliefs of rebirth are evident at this period when the sun lights up the graves, forming a passageway of sunlight once a year from the dead to the heavens. It is a cross quarter day, forming a midpoint between the Winter Solstice and the Spring Equinox, it can fall between the 2nd & 7th of February when calculated as the midpoint between the astronomical Winter Solstice and the astronomical Spring Equinox. I personally know it’s ‘that’ time when I see the little snowdrops peeping through the hard, frosty, earth.
The Celtic goddess Brigit is venerated at this seasonal time. She was also known as Brigid, Brighid, Bríg and Bride. Her name was also most likely related to Brigantis, Brigindo, Brigandu, Brigan, Brigantia.
At Imbolc, Brigid takes authority of the land from the Crone, Cailleach, the Queen of Winter. Some have regarded the Crone to be connected intimately with Brigid, as a distinct component of the Divine Feminine whole. Here we see both the light and dark aspects of the goddess, playing out the eternal struggle of winter over summer and vice versa.
This beloved Irish deity was patroness of springtime, smithing, medicine, healing wells, fertility, arts and crafts and livestock. Her feast day was originally called Oimlec (updated later as Imbolc/Imbolg), which was traditionally observed around the first day of February.
Most ancient Pagan deities were modified by the missionary Christian fathers into saints or demons. Brigit was no exception - her customs and traditions were transparently corrupted by the Church into the newer character, Saint Brigit of Ireland.
February can be a frosty unwelcoming month when little seems to stir in the natural world.
This cold period takes its name from the Etruscan god of the underworld and purifications, Februus.
This deity is often equated with the Greek god Pluto/Hades and also the Gallic god of riches, Dis, who further links with the Roman Orcus. On the 17th or 21st day of February Februus was venerated during a feast known as the Feralia. All through this event marriages were not allowed, all other shrines and temples of other gods were closed and gifts were taken to the final resting places of deceased relatives/friends.
SOULS OF THE DEAD
The Manes (souls of the departed) were believed by the Romans to hover around the monuments and graves of the deceased, hence the presents served as a symbol of respect and propitiation for these spirits.
The Manes held much power in the underworld and because of this the Romans realised that only a fool would fail to give them the reverence they so rightly deserved.
Modern man can learn a lot about his/her subliminal fears of death and dying by relating intimately to this ancient festival. The number three was considered sacred to the Manes and because of this they were always invoked three times by adherents. Could the old maxim of three being "unlucky/lucky for some" have a connection here?
Gravestones were frequently inscribed with the prefix D.M. meaning Di Manes (or Di-Manibus) which is Latin for the "Good Gods." The celebration of the Feralia was also called the Februa.
The great and influential goddess, Juno, was however frequently invoked under the title of Juno Februtis. This sees her as a purifier and fertility goddess linked to the month of February. Her fertility aspects also equate somewhat with the Celtic goddess Brigit, who stands as patroness for this task too. As a deity of childbirth Juno would become Juno Lucina.
February was the month of purification to the Romans because in their early calendar it was the last month of the year, and so considered an appropriate time to get rid of the bad, stale, or unclean in preparation for the new year. February and January were added to the end of the Roman calendar year around 700 BCE, so that the calendar would mirror a standard lunar year of 355 days.
Therefore, February became the second month of the year around 450 BCE, although it was originally the last month of the year.
The references to Juno Februtis are few, however, and much of the information about her would seem to be of more recent derivation. Her patronage like that of the Gallic Dis also extended over riches.
The purification aspect of this festival still remains with us today. We still feel the urge with the dawning of the lighter nights to get stuck in and have a vigorous bout of spring-cleaning. However, the Romans also did their spring cleaning on the spiritual level.
Contemporary man can discover so much from our ancient Pagan ancestors.
Pat Regan ©
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