Beltane

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For the Scottish rock band, see The Beltanes.
"Beltaine" redirects here. For other uses, see Beltaine (disambiguation).

Beltane
A Beltane bonfire on Calton Hill in Edinburgh
Also called(Lá) Bealtaine (Irish)
(Là) Bealltainn (Scottish Gaelic)
(Laa) Boaltinn/Boaldyn (Manx)
Observed byHistorically: Gaels
Today: Irish people, Scottish people, Manx people, Celtic neopagans and Wiccans
TypeCultural,
Pagan (Celtic polytheism, Celtic Neopaganism, Wicca)
Significancefirst day of summer
Celebrationslighting bonfires, making 'May boughs' or 'May bushes', dancing, singing, feasting
DateSunset 30 April – sunset 1 May (N. Hemisphere)
Sunset 31 October – sunset 1 November (S. Hemisphere)
Related toMay Day, Calan Mai, Walpurgis Night

Beltane or Beltain (/[invalid input: 'icon']ˈbɛlteɪn/)[citation needed] is the anglicised spelling of the Goidelic name for either the month of May or the festival held on the first day of May. In Irish it is Bealtaine ([ˈbʲal̪ˠt̪ˠənʲə]), in Scottish Gaelic Bealltainn ([ˈbʲal̪ˠt̪ˠənʲ]) and in Manx Gaelic Boaltinn or Boaldyn.

Beltane was an ancient Gaelic festival celebrated in Ireland, Scotland and the Isle of Man. It marked the beginning of summer and was linked to similar festivals held elsewhere in Europe, such as the Welsh Calan Mai and the Germanic Walpurgis Night. Beltane and Samhain were the leading terminal dates of the civil year in medieval Ireland, though the latter festival was the more important. It is a cross-quarter day, marking the midpoint in the Sun's progress between the spring equinox and summer solstice. The astronomical date for this midpoint is nearer to 5 May or 7 May, but this can vary from year to year.[1]

Beltane regained popularity during the Celtic Revival and is still observed as a cultural festival by some in Ireland, Scotland, the Isle of Man and among their diasporas. Today, Beltane is also observed as a religious festival by Celtic neopagans. Wiccans adopted the name Beltane for their May festival.

Historic Beltane customs

Celtic period

According to Nora Chadwick, in Celtic Ireland "Beltine (or Beltaine) was celebrated on 1 May, a spring-time festival of optimism. Fertility ritual again was important, in part perhaps connecting with the waxing power of the sun, symbolized by the lighting of fires through which livestock were driven, and around which the people danced in a sunwise direction."[2] The ninth century Sanas Cormaic (or "Cormac's Glossary") says the "...Druids used to make [the fires] with great incantations,"[3] and were lit to safeguard against diseases.[3]

In Irish mythology, the beginning of the summer season for the Tuatha Dé Danann and the Milesians started at Bealtaine. Great bonfires would mark a time of purification and transition, heralding in the season in the hope of a good harvest later in the year, and were accompanied with ritual acts to protect the people from any harm by Otherworldly spirits, such as the Aos Sí.[4] Like the festival of Samhain, opposite Beltane on 31 October, Beltane was also a time when the Otherworld was seen as particularly close at hand. Excavations at Uisnech in the 20th century provided evidence of large fires taking place.[5]

According to Geoffrey Keating, the main Beltane fire in medieval Ireland was on the hill of Uisneach,[6][7] in what is now County Westmeath. There is no corroborating reference to the Beltane fires at Uisneach in the annals, so Keating's claims cannot be proven. However, there is evidence of large fires and charred bones from excavations at the site, showing it to have been ritually significant.[6][7]

Modern period

Edward Dwelly in Bealltuinn (1911) describes a 1 May custom of his day, practised in the Scottish Highlands, where young people met on the moors, lit a bonfire and made an oatmeal cake toasted at the embers. The cake was cut and one of the pieces marked with charcoal. Drawing the pieces blindfolded, whoever got the marked piece would have to leap over the flames three times.[8]

Another common aspect of the festival in early 20th century Ireland was the hanging of May Boughs on the doors and windows of houses and the making of May Bushes in farmyards, which usually consisted either of a branch of rowan/caorthann (mountain ash) or more commonly whitethorn/sceach geal (hawthorn) which is in bloom at the time and is commonly called the 'May Bush' or just 'May' in both Ireland and Britain.[9] Furze/aiteann was also used for the May Boughs, May Bushes and as fuel for the bonfire.[9] The practice of bedecking the May Bush/Dos Bhealtaine with flowers, ribbons, garlands and coloured egg shells is found among the Gaelic diaspora, most notably in Newfoundland, and in some Easter traditions on the East Coast of the United States.[9]

The festival persisted widely up until the 1950s, and in some places the celebration of Beltane continues today.[5][10][11] The town of Peebles in the Scottish Borders holds a traditional week-long "Beltane Fair" every year in June, when a local girl is crowned Beltane Queen on the steps of the parish church. Like other Borders festivals, it incorporates a Common Riding.[12] The lighting of bonfires on Beltane Eve seems to have lasted to the present day only in County Limerick, especially in Limerick itself, and in Arklow, County Wicklow.[13] However, some cultural groups have sought to revive the custom at Uisneach and perhaps at the Hill of Tara.[14]

Revival

The lighting of a community Beltane fire from which each hearth fire is then relit is observed today in some parts of the Gaelic diaspora, though in most of these cases it is a cultural revival rather than an unbroken survival of the ancient tradition.[9][15][16] In some areas of Newfoundland, the custom of decorating the May bush, or bough, is also still extant.[17]

Beltane Fire Festival dancers, 2012

A Beltane Fire Festival has been held every year since 1988 during the night of 30 April on Calton Hill in Edinburgh, Scotland and attended by up to 15,000 people. While inspired by traditional Beltane, this festival is a modern arts and cultural event (compared by organizers[citation needed] to the American Burning Man festival) which incorporates myth and drama from a variety of world cultures and diverse literary sources.[18]

Neo-Paganism

Beltane and Beltane-based festivals are held by some Neopagans. As Neopaganism can vary largely from tradition to tradition, representations can vary greatly despite the shared name. Some celebrate in a way as near as possible to how the ancient Gaels did,[19] while others observe the holiday with rituals taken from sundry unrelated sources, Gaelic culture being only one of the sources used.[20][21]

Neopagans usually celebrate Beltane on 30 April–1 May in the Northern Hemisphere and 31 October–1 November in the Southern Hemisphere.[22][23][24][25][26] Some Neopagans celebrate it at the astronomical midpoint between the spring equinox and summer solstice (or the full moon nearest this point). In the Northern Hemisphere, this midpoint is when the ecliptic longitude of the Sun reaches 45 degrees.[27] In 2013, this is on 5 May.[28]

Celtic Reconstructionist

Main article: Celtic Reconstructionist Paganism

Like other Reconstructionist traditions, Celtic Reconstructionist Pagans emphasize historical accuracy. They base their celebrations and rituals on traditional lore from the living Celtic cultures, as well as research into the older beliefs of the polytheistic Celts.[19][29]

Celtic Reconstructionists usually celebrate Lá Bealtaine when the local hawthorn trees are in bloom, or on the full moon nearest this event. Many observe the traditional bonfire rites, to whatever extent this is feasible where they live, including the dousing of the household hearth flame and relighting it from the communal fire.[30] Some decorate May Bushes and prepare traditional festival foods.[30] Pilgrimages to holy wells are traditional at this time, and offerings and prayers to the spirits or deities of the wells are usually part of this practice.[30] Crafts such as the making of equal-armed rowan crosses are common, and often part of rituals performed for the blessing and protection of the household and land.[30][31]

Wicca

Main article: Wheel of the Year

Wiccans and Wiccan-inspired Neopagans celebrate a variation of Beltane as a Sabbat, one of the eight solar holidays. Beltane follows Ostara and precedes Midsummer. Although the holiday may use features of the Gaelic Beltane, such as the bonfire, it is more alike the Germanic May Day festival, both in its significance (focusing on fertility) and its rituals (such as maypole dancing). Some Wiccans celebrate "High Beltaine" by enacting a ritual union of the May Lord and May Lady.[22]

Name

In Irish Gaelic, the month of May is known as Mí Bhealtaine or Bealtaine, and the festival as Lá Bealtaine ('day of Bealtaine' or, 'May Day'). In Scottish Gaelic, the month is known as either (An) Cèitean or a' Mhàigh, and the festival is known as Latha Bealltainn or simply Bealltainn. The feast was also known as Céad Shamhain or Cétshamhainin from which the word Céitean derives. Beltane was formerly spelt Bealtuinn in Scottish Gaelic; in Manx it is spelt Boaltinn or Boaldyn. In Modern Irish, Oíche Bhealtaine is May Eve, and Lá Bealtaine is May Day.

In modern Scottish Gaelic, Latha Buidhe Bealltainn or Là Buidhe Bealltainn ('the yellow day of Bealltain') is used to describe the first day of May. This term Lá Buidhe Bealtaine is also used in Irish and is translated as 'Bright May Day'. In Ireland it is referred to in a common folk tale as Luan Lae Bealtaine; the first day of the week (Monday/Luan) is added to emphasise the first day of summer.

Etymology

Since the early 20th century it has been commonly accepted that Old Irish Bel(l)taine is derived from a Common Celtic *belo-te(p)niâ, meaning "bright fire" (where the element *belo- might be cognate with the English word bale [as in 'bale-fire'] meaning 'white' or 'shining'; compare Anglo-Saxon bael, and Lithuanian/Latvian baltas/balts, found in the name of the Baltic; in Slavic languages byelo or beloye also means 'white', as in Беларусь (White Russia or Belarus) or Бе́лое мо́ре [White Sea]). A more recent etymology by Xavier Delamarre would derive it from a Common Celtic *Beltinijā, cognate with the name of the Lithuanian goddess of death Giltinė, the root of both being Proto-Indo-European *gʷelH- "suffering, death".[32]

According to Dáithí Ó hÓgáin[year needed], the term Céad Shamhain or Cétshamhainin means "first half", which he links to the Gaulish word samonios (which he suggests means "half a year") as in the end of the "first half" of the year that begins at Samhain. Ó hÓgáin proposes that this term was also used in Scottish Gaelic and Welsh.[citation needed] In Ó Duinnín's Irish dictionary (1904) it is referred to as Céadamh(ain) which it explains is short for Céad-shamh(ain) meaning "first (of) summer". The dictionary also states that Dia Céadamhan is May Day and Mí Céadamhan is May.

Toponymy

Place names in Ireland that contain remnants of the word 'Bealtaine' include a number of places called 'Beltany' – indicating places where Bealtaine festivities were once held. There are three Beltanys in County Donegal – one near Raphoe – another near Killybegs [Bealtine Bridge] and the third in the parish of Tulloghobegly. Two others are located in County Tyrone, one near Clogher and the other in the parish of Cappagh. In the parish of Kilmore, County Armagh, there is a place called Tamnaghvelton/Tamhnach Bhealtaine ('field of the Bealtaine festivities'). Lisbalting/Lios Bealtaine ('fort or enclosure of Bealtaine') is located in Kilcash Parish, County Tipperary. Glasheennabaultina ('the Bealtaine stream') is the name of a stream joining the River Galey near Athea, County Limerick.

See also

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Calendars

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Holidays
Other

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References

  1. ^ Dames (1992) p.214
  2. ^ Chadwick, Nora, The Celts, p. 181.
  3. ^ a b O' Donovan, John (1868) Sanas Chormaic. Cormac's Glossary. Calcutta, Irish Archaeological and Celtic Society. p.19
  4. ^ Patterson, Nerys (1994) Cattle Lords and Clansmen: The Social Structure of Early Ireland. Notre Dame, University of Notre Dame Press. ISBN 0-268-00800-0 p138
  5. ^ a b MacKillop, James (1998) A Dictionary of Celtic Mythology. Oxford, Oxford University Press. ISBN 0-19-280120-1 pp.39, 400–402, 421
  6. ^ a b Patterson, Nerys (1994) Cattle Lords and Clansmen: The Social Structure of Early Ireland. Notre Dame, University of Notre Dame Press. ISBN 0-268-00800-0 p.139
  7. ^ a b Hutton, Ronald (1996) The Stations of the Sun: A History of the Ritual Year in Britain Oxford. Oxford University Press. ISBN 0-19-285448-8 p.219
  8. ^ "In many parts of the Highlands the young folks of the district used to meet on the moors on 1st May. They cut a table in the green sod, of a round figure, by cutting a trench in the ground of sufficient circumference to hold the whole company. They then kindled a fire and dressed a repast of eggs and milk of the consistency of custard. They kneaded a cake of oatmeal, which was toasted at the embers against a stone. After the custard was eaten, they divided the cake into as many portions as there were persons in the company, as much alike as possible in size and shape. They daubed one of the pieces with charcoal till it was black all over, and they were then all put into a bonnet together and each one, blindfolded, drew out a portion. The bonnet holder was entitled to the last bit, and whoever drew the black bit was the devoted person who was to be sacrificed to Baal, whose favour they meant to implore in rendering the year productive. The devoted person was compelled to leap three times over the flames." See Dwelly-d entry for "Bealltainn"
  9. ^ a b c d Danaher, Kevin (1972) The Year in Ireland Cork, The Mercier Press. ISBN 1-85635-093-2 pp. 86–127
  10. ^ McNeill (1959) Vol. 2. p.63
  11. ^ Campbell, John Gregorson (1900, 1902, 2005) The Gaelic Otherworld. Edited by Ronald Black. Edinburgh, Birlinn Ltd. ISBN 1-84158-207-7 p.552–4
  12. ^ http://www.peeblesbeltanefestival.co.uk
  13. ^ Council faces clean-up after maybush fires. Wicklow People, May 05, 2005.
  14. ^ Aideen O'Leary reports ("An Irish Apocryphal Apostle: Muirchú's Portrayal of Saint Patrick" The Harvard Theological Review 89.3 [July 1996:287–301] p. 289) that, for didactic and dramatic purposes, the festival of Beltane, as presided over by Patrick's opponent King Lóegaire mac Néill, was moved to the eve of Easter and from Uisneach to Tara by Muirchú (late 7th century) in his Vita sancti Patricii; he describes the festival as in Temora, istorium Babylone ('at Tara, their Babylon'). However there is no authentic connection of Tara with Babylon, nor any know connection of Tara with Beltane.
  15. ^ Dames, Michael (1992) Mythic Ireland. London, Thames & Hudson ISBN 0-500-27872-5. pp. 206–10
  16. ^ McNeill, F. Marian (1959) The Silver Bough, Vol. 2. William MacLellan, Glasgow ISBN 0-85335-162-7 p. 56
  17. ^ http://www.heritage.nf.ca/society/custom_may_bush.html
  18. ^ Beltane Fire Society - Official event website
  19. ^ a b Gallagher, Eugene V.; Ashcraft, W. Michael (2006). Introduction to new and alternative religions in America. Westport, Conn.: Greenwood Press. p. 178. ISBN 0-275-98713-2.
  20. ^ Adler, Margot (1979) Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today. Boston, Beacon Press ISBN 0-8070-3237-9. p.397 - Excerpts from Manhattan Pagan Way Beltane ritual script, 1978
  21. ^ McColman, Carl (2003) Complete Idiot's Guide to Celtic Wisdom. Alpha Press ISBN 0-02-864417-4. p. 51
  22. ^ a b Starhawk (1979, 1989) The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess. New York, Harper and Row ISBN 0-06-250814-8 pp. 181 196 (revised edition)
  23. ^ Nevill Drury (2009). "The Modern Magical Revival: Esbats and Sabbats". In Pizza, Murphy; Lewis, James R (eds.). Handbook of Contemporary Paganism. Leiden, Netherlands: Brill Publishers. pp. 63–67. ISBN 9789004163737.
  24. ^ Hume, Lynne (1997). Witchcraft and Paganism in Australia. Melbourne: Melbourne University Press. ISBN 9780522847826.
  25. ^ Vos, Donna (2002). Dancing Under an African Moon: Paganism and Wicca in South Africa. Cape Town: Zebra Press. pp. 79–86. ISBN 9781868726530.
  26. ^ Bodsworth, Roxanne T (2003). Sunwyse: Celebrating the Sacred Wheel of the Year in Australia. Victoria, Australia: Hihorse Publishing. ISBN 9780909223038.
  27. ^ http://www.archaeoastronomy.com/seasons.html
  28. ^ http://www.archaeoastronomy.com/2013.html
  29. ^ McColman (2003) pp.12, 51
  30. ^ a b c d NicDhàna, Kathryn et al (2007) The CR FAQ: An Introduction to Celtic Reconstructionist Paganism. River House Publishing. ISBN 978-0-615-15800-6 pp.100-103
  31. ^ Healy, Elizabeth (2001) In Search of Ireland's Holy Wells. Dublin, Wolfhound Press ISBN 0-86327-865-5 p.27
  32. ^ Delamarre, Xavier. Dictionnaire de la langue gauloise, Editions Errance, Paris, 2003, p. 70

Further reading

  • Carmichael, Alexander (1992). Carmina Gadelica. Lindisfarne Press. ISBN 0-940262-50-9
  • Chadwick, Nora (1970) The Celts. London, Penguin ISBN 0-14-021211-6
  • Danaher, Kevin (1972) The Year in Ireland. Dublin, Mercier ISBN 1-85635-093-2
  • Evans-Wentz, W. Y. (1966, 1990) The Fairy-Faith in Celtic Countries. New York, Citadel ISBN 0-8065-1160-5
  • MacKillop, James (1998). Dictionary of Celtic Mythology. Oxford University Press ISBN 0-19-280120-1
  • McNeill, F. Marian (1959) The Silver Bough, Vol. 1-4. William MacLellan, Glasgow
  • Simpson, Eve Blantyre (1908), Folk lore in lowland Scotland, London: J.M. Dent.

External links

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