Vendryes, J. Imbolc. Revue Celtique 41 (1924): pp. 241-244.Trans. Wade MacMorrighan

Four major seasonal festivals of the Celtic year have not left traces of equal importance in the Irish tradition. The two famous are Beltene and Samuin, whose the names remain alive now today to designate 1st may (bealtaine) and 1st November (samhain). The name of the feast of the 1st August, Lugnasad, also survives: expression oidhche Lughna for English "Lammas", mi na lughna for the "month of August", keeps in County Cork (cf. Dinneen, Irish-English Diction., s. u.); Finck and Quiggin record the as usual word in the islands of Arrau (lnas, la luns, die Araner Mundart, p. 182) and in Donegal (lnsn, a dialect of Donegal, 50, 132, 234, 237). The three feasts remain mixed with the legend of illustrious personages; they are known in history by assemblies, ritual ceremonies in specific locations and on which the information never fails (including Arbois de Jubainville, public meetings of the Ireland in the sessions and work of the Acadmie des Sciences morales et politiques, new series, vol. XIV, 1880, 2nd semester, pp. 600-618). Christianity has not abolished them; it has merely adapted its own myths and brought them into the frameworks of its festivals (v. Czarnowski, the cult of heroes and its social conditions, p. 106 et ss.; see Revue Celtique, vol. XXXVIII, p. 336).On the contrary the pagan feast of February 1 has been completely absorbed into the Christian feast of Saint Bridget, feil Brighde, and the old name is long out of use. It comes in two forms, imbolc and oimelc, to designate the beginning of spring. It is obvious that imbolc is the[p. 241]

ancient form, and the spelling oimelc serves as to justify a fanciful etymology already mentioned by Cormac (oimelc i. oi-meilg i. is aimser andsin tic as cirach "ewe's milk, because it is the time where the milk comes from the sheep", San. Corm. ed. K. Meyer, no. 1000). Oimelc is cited by O'Donovan in the passage from his Introduction to the Book of Rights, where he studied the names of the saisous (Leabhar na gCeart, pp. lij-liij); see Joyce, a Social History of Ireland, vol. II, p. 388. But one reads imbolc in several passages of the ancient literature: cossin cetin iar n-imbulc [until Wednesday after February 1st] L. L. 76 a 48 (= T. B. C. l. 2473, ed. Windisch; the ms. Stowe opens ier bfel Brigde), co tate imbuilg L. L. 82 has 15 (ibid. l. 3186; ms. Stowe opens co taitte n-earraigh [early spring]), co taite n-imbuilc L. L. 80 at 31 (ibid. l. 2900). Similarly, in the Acallamh na Senorach, l. 2109: luan taite tambna co tait[e] n-imbuilg [From the Monday at the beginning of Samhain until the beginning of Imbolc] (cf. co luan taite n-imbuilc Lism. 173 at 2, quoted by Wh. Stokes, Acall. Na Sen., p. 291.It is rightly frustrating that tradition does not inform us about imbolc as it does about the other festivals. This is not to say, however, that the information is missing completely. There is one tradition, at least, that should not be overlooked, because it allows us to explain the word itself and to glimpse a rite that has analogues elsewhere. It is located in the quatrain on imbolc, among "quatrains of the feasts" edited by K. Meyer (Hibernica Minora, p. 49), based on the manuscripts Rawlinson B 512, p. 98 (b) 2 and Harleian 5280, fo 35 (b) 2. It reads is as follows:

fromad cach bid iar n-urdissed dlegair i n-imbulcdunnach laime is coissi is cinnis amlaid sin atberim

test each food according to the order, this is what is due on February 1st;washing of the hands, of the feet, of the head; This is what I declare[p. 242].

These quatrains, obstructed by centos and stopgaps, contain few specific facts. Thus the fire of Beltane is mentioned; It threw various samples of beverage and food. Meanwhile Cormac reports, s. u. belltaine, as this holiday was crossfire between which passed the livestock to be preserved from disease (cf. the Roman of the Plilia festivals, on 21 April, where animals and people leapt through the flames, per flamms saluisse polloi, saluisse colns, Ovid Fast. IV, 805). The quatrains of the festivals especially indicate the "taxes", the "devotional gifts" (ada) that is required during each festival. It is instructive to note that in the celebration of imbolc various types of food was tested (fromad) in a ritual order (iar n-urd). But what is even more characteristic of the feastival, it is the purifying or cleansing ablution. This must be the essential rite from which the festival has obviously derived its name: imbolc can be interpreted as a compound of the prefix imb- and the word folc, from which the verb folcaim [I wash] is derived. The root is common to all the Celtic language, since Welsh golchi [wash, bathe, clean] and Breton gwalc'hi [same meaning as to cleanse]. Irish folc (later falc) means also "wavy, downpour" (Hogan, Cath Ruis na Rig, index) and "stream" (Merug. Uilix, 1); the adjective folcmar, from which it is derived, applies to tears that flood: cs dra folcmaracor bo fliuch bl 7 brunni d (L. L. 171 has 19 = Cath Ruis na Rig, ed. Hogan 3), rochiestar dra folcmara firtruagha gur bh fliuch bli 7 bruinne dh (Acall. na Sen., ll. 1520 and 1951), to blood flowing (do bebarnatar fuili folcmara fair, L L. 116 a 23), to torrents that drain (dognitis marbhucht tairismech dona buinnibh folcmara, Cath Cath. 3928), etc. But the verb folcaim (later falcaim) means "wet, wash", from the old Irish (gl. humecto, Sg. 145 a). With time folcad seems to be specialized in the sense of wash your face, while for wash hands saying tonach or innmat and to bathe the body, fothracad (cf. Ir. Text., III, 241 and 271). But specialization is in any case of secondary origin; the ancient sense of the word refers to washing in general.However, it is a well-known fact that in Rome February was the month of purifications. The name receives the same dialectal origin according to Varron (L. L. VI. 13; lm. dial. 162), who observed that: februa Rmni dxre pimina patrs (Ovid, Fast. II, 19) and the verb februre is equivalent to lustrre (Paul. Fest. P. 60 Th.). The cleansing ceremony is fixed in the feast of Lupercalia on the date of 15 February (Pauly-Wissowa, vol. VI, 2 Col. 2096 and Warde Fowler, Roman Festivals, p. 298). This day was the dis februtus the (Dion. HAL. Antiqu. I, 80); tum februbtur populis, says Varro L. L. VI, 34. This purification, which appears from the first ages of Rome, has been complicated by diverse rites that were probably not essential (see Ovid, op. cit.; Plut. Rom. 21 and Num. 19); it took a new name on the italic basis and the date in may possibly have been moved somewhat. But it certainly goes back to an Italo-Celtic tradition; the name of imbolc in Irish is sufficient enough for proof.Because the imb- prefix precedes the word folc in the composition of this name, there could be its concrete value, that the meaning of hereabouts or around sometimes passed to that of completely, entirely; however a more precise explanation is permitted. The imb- prefix was particularly developed in Celtic languages to express reciprocation. However the idea of a meeting or competition, a rivalry, is good enough on behalf of the spring festival which seems to have possessed an antique antagonistic character (see Dumzil, le Festin dimmortalit, pp. 275 et seq.). One could then translate imbolc as cleansing rival or competition.

Les quatre grandes ftes saisonnires de lanne celtique nont pas laiss dans la tradition irlandaise des traces dgale importance. Les deux clbrs sont Beltene et Samuin, dont le nom demeure vivant aujordhui pour dsigner le 1st mai (bealtaine) et le 1st novembre (samhain). Le nom de le fte du 1st aot, Lugnasad, survit aussi : lexpression oidhche Lughna pour langlais Lammas, mi na lughna pour le mois daot, se conserve dans le comt de Cork (cf. Dinneen, Irish-English Diction., s. u.); Finck et Quiggin enregistrent le mot comme usit aux les dArrau (lnas, la luns, die Araner Mundart, p. 182) et en Donegal (lnsn, a dialect of Donegal, 50, 132, 234, 237). Ce trois ftes sont restes mles la legend de personnages illustres; elles sont connues dans lhistoire par de assembles, des ceremonies rituelles localises en des endroits prcis et sur lesquelles les renseignements ne manquent pas (v. notamment dArbois de Jubainville, les Assembles publiques de lIrlande dans les Sances et travaux de lAcadmie des Sciences morales et politiques, nouvelle srie, t. XIV, 1880, 2e semestre, pp. 600-618). Le christianisme ne les a pas abolies; il sest content dy adapter ses propres mythes et de les faire entrer dans les cadres de ses ftes (v. Czarnowski, Le culte des hros et ses conditions sociales, p. 106 et ss.; cf. Reviue Celtique, t. XXXVIII, p. 336).Au contraire la fte paenne du 1er fvrier a t completement absorbe dans le fte chrtienne de sainte Brigitte, fil Brighde, et lancien nom en est depuis longtemps sorti de lusage. Il se prsente sous deux forms, imbolc et oimelc, pour designer le dbut du printemps. Il est vident que imbolc est la [p. 241]

forme ancienne, et que la graphie oimelc ne sert qu justifier une tymologie fantaisiste dj mentione par Cormac (oimelc .i. i-meilg .i. is aimser andsin tic as cirach lait de brebis, parce que cest lpoque o le lait vient aux brebis, San. Corm. ed. K. Meyer, no. 1000). Cest oimelc que cite ODonovan dans le passage de son Introduction au Book of Rights, o il tudie les noms des saisous (Leabhar na gCeart, pp. lij-liij); cf. Joyce, a Social History of Ireland, t. II, p. 388. Mais on lit imbolc dans plusieurs passages de lancienne littrature: cossin cetin iar n-imbulc [jusquau mercredi aprs le 1er fevrir] L. L. 76 a 48 (= T. B. C. l. 2473, d. Windisch; le ms. Stowe porte ier bfel Brigde), co tate imbuilg L. L. 82 a 15 (ibid. l. 3186; le ms. Stowe porte co taitte n-earraigh [jusquau dbut du printemps]), co taite n-imbuilc L. L. 80 a 31 (ibid. l. 2900). De meme dans lAcallamh na Senrach, l. 2109: luan taite tambna co tait[e] n-imbuilg [du lundi dbut de Samain jusquau dbut dImbolc] (cf. co luan taite n-imbuilc Lism. 173 a 2, cit par Wh. Stokes, Acall. Na Sen., p. 291. Il est bien fcheux que le tradition ne nous renseigne pas sur imbolc comme elle fait sur les autres ftes. Cest nest pas dire toutefois que les informations manquent compltement. Il en est une au moins quon ne doit pas ngliger, car elle permet dexpliquer le mot lui-mme et dy entrevoir un rite qui a des analogues ailleurs. Elle se trouve dans le quatrain consacr imbolc, parmi les quatrains des ftes qua dits K. Meyer (Hibernica Minora, p. 49), daprs les manuscripts Rawlinson B 512, p. 98 b 2 et Harleian 5280, fo 35 b 2. On y lit se qui suit:

fromad cach bid iar n-urdissed dlegair i n-imbulcdunnach laime is coissi is cinnis amlaid sin atberim

essai de chaque nourriture daprs lordre,voil ce qui est d au 1er fvrier;lavement des mains, des pieds, de la tte;cest ainsi que je le declare[p. 242].

Ces quatrains, encombrs de centons et de chevilles, contiennent quelques faits prcis. Ainsi le feu de Beltene y est mentionn; on y jetait divers chantillons de boisson et de nourriture. De son ct Cormac rapporte, s. u. belltaine, qu cette fte on faisait deux feux entre lesquels passait le btail pour tre prserv des maladies (cf. le ftes romaines des Plilia, le 21 Avril, o btes et gens sautaient travers les flammes, per flamms saluisse pecus, saluisse colns, Ovide Fast. IV, 805). Les quatrains des ftes indiquent surtout les redevances, les prsents consacrs (ada) quimposait chaque fte. Il est instructif de noter qu la fte dimbolc on faisait lpreuve (fromad) dans un ordre rituel (iar n-urd) de tous les genres daliments. Mais ce qui est plus caractristique encore de la fte, cest lablution purificatoire. Ce devait en tre le rite essentiel, car le fte en tir visiblement son nom: imbolc se laisse interprter en effet comme un compos du prfixe imb- et du mot folc, do le verbe folcaim [je lave] est tir. La racine est commune tout le cetique, puisque le gallois dit golchi [laver, baigner, nettoyer] et le Breton gwalchi [mme sens]. En irlandais, folc (plus tard falc) signifie aussi onde, averse (Hogan, Cath Ruis na Rig, index) et flot (Merug. Uilix, 1); ladjectif folcmar, qui en est tir, sapplique des larmes qui inondent: cs dra folcmaracor bo fliuch bl 7 brunni d (L. L. 171 a 19=Cath Ruis na Rg, d. Hogan 3), rochiestar dra folcmara firtruagha gur bh fliuch bli 7 bruinne dh (Acall. na Sen., ll. 1520 et 1951), du sang qui coule (do bebarnatar fuili folcmara fair, L. L. 116 a 23), des torrents qui se dversent (dognitis marbhucht tairismech dona buinnibh folcmara, Cath Cath. 3928), etc. Mais le verbe folcaim (plus tard falcaim) ne signifie que mouiller, laver, depuis le vieil-irlandais (gl. humecto, Sg. 145 a). Avec le temps folcad semble stre spcialis au sens de laver le visage, tandis que pour laver les mains on disait tonach ou innmat et pour baigner le corps, fothracad (cf. Ir. Text., III, 241 et 271). Mais la spcialisation est en tout cas dorigine secondaire; le sens ancien du mot se rapporte au lavage en gnral.Or, cest un fait bien connu qu Rome fvrier tait le mois[p. 245]

des purifications. Le nom mme quil a reu, dorigine dialectale suivant Varron (L. L. VI. 13; lm. dial. 162), en porterait tmoignage: februa Rmni dxre pimina patrs (Ovide, Fast. II, 19) et le verbe februre quivaut lustrre (Paul. Fest. P. 60 Th.). La crmonie purificatoire sest fixe dans le fte des Lupercales la date du 15 fvrier (Pauly-Wissowa, t. VI, 2 col. 2096 et Warde Fowler, Roman Festivals, p. 298). Ce jour tait le dis februtus le (Dion. Hal. Antiqu. I, 80); tum februbtur populis, dit Varron L. L. VI, 34. Cette purification, qui apparat ds les premiers ages de Rome, a t complique de rites varis qui ne lui taient sans doute pas essentiels (voir Ovide, loc. cit.; Plut. Rom. 21 et Num. 19); elle a pris un nom nouveau sur le sol italique et la date sen est peut-tre dplace quelque peu. Mais elle remonte certainement un tradition italo-celtique; le nom dimbolc en irlandais suffit le prouver.Quant au prfixe imb- qui prcde le mot folc dans le composition de ce nom, il pourrait y avoir sa valeur concrte, qui du sens de autour a pass parfois celui de compltement, tout fait; mais une explication plus precise est permise. Le prfixe imb- sest particulirement dvelopp dans les langues celtiques pour exprimer la rciprocrit. Or lide dun concours, dune mulation, conviendrait assez bien au nom de la fte printanire qui semble avoir eu de tout antiquit un caractre agonistique (v. Dumzil, le Festin dimmortalit, p. 275 et ss.). On pourrait traduire imbolc par purification rivale ou concurrente.