Beltane
Described in the Tochmarc Emire as 'Beltine at the summer's beginning'1, the Celtic festival of Beltane (celebrated on the 1st of May) is perhaps one of the most popular festivals among modern Pagans2.
Beltane is known primarily as a fire festival, and was first referenced in the Sanas Chormaic as 'lucky fire' (ie, a practice that centred around the building of two fires by Druids between which cattle would be driven as a protection against disease)3. There is some debate surrounding the 'Bel' component of 'Beltane', with the earliest sources citing 'Bil/Baal' as the origin of 'Bel', and more modern scholars citing the Celtic god name 'Belenus'. Yet others argue that the attribution to a god is unnecessary and that the component 'Bel', with its meaning 'bright' or 'fortunate' is explanation enough. There is also some debate as to whether Beltane was originally called 'Cetsoman'4.
The tradition of lighting (and later jumping) Beltane fires is one that survived in Ireland until quite late, and later accounts tell of people jumping the flames for blessings, protection, purification, safe childbirth and fertility. At the end, the attendees would take some of the embers home for their own fires5. There was also an aspect of warding away the fae and witches who were considered to be particularly dangerous at this time of year6.
When it comes to how modern Pagans celebrate Beltane, Beltane is described by the Pagan author Carl McColman as 'the happiest and friskiest of the Sabbats'. Maypole dances are popular among Pagans, as is jumping fires for luck as the ancients did. The fertility aspect is also important, be it actual physical fertility, or any of the other types of fertility one might manifest in life7
Described in the Tochmarc Emire as 'Beltine at the summer's beginning'1, the Celtic festival of Beltane (celebrated on the 1st of May) is perhaps one of the most popular festivals among modern Pagans2.
Beltane is known primarily as a fire festival, and was first referenced in the Sanas Chormaic as 'lucky fire' (ie, a practice that centred around the building of two fires by Druids between which cattle would be driven as a protection against disease)3. There is some debate surrounding the 'Bel' component of 'Beltane', with the earliest sources citing 'Bil/Baal' as the origin of 'Bel', and more modern scholars citing the Celtic god name 'Belenus'. Yet others argue that the attribution to a god is unnecessary and that the component 'Bel', with its meaning 'bright' or 'fortunate' is explanation enough. There is also some debate as to whether Beltane was originally called 'Cetsoman'4.
The tradition of lighting (and later jumping) Beltane fires is one that survived in Ireland until quite late, and later accounts tell of people jumping the flames for blessings, protection, purification, safe childbirth and fertility. At the end, the attendees would take some of the embers home for their own fires5. There was also an aspect of warding away the fae and witches who were considered to be particularly dangerous at this time of year6.
When it comes to how modern Pagans celebrate Beltane, Beltane is described by the Pagan author Carl McColman as 'the happiest and friskiest of the Sabbats'. Maypole dances are popular among Pagans, as is jumping fires for luck as the ancients did. The fertility aspect is also important, be it actual physical fertility, or any of the other types of fertility one might manifest in life7
1Hutton,
R. (1996). Beltane. In The stations of the sun: A history of the
ritual year in Britain (pp. 218-219). Oxford: Oxford University
Press.
2McColman,
C. (2002). Chapter 13 - The Wheel of the Year. In The complete
idiot's guide to paganism. Indianapolis, IN: Alpha.
3Hutton,
R. (1996). Beltane. In The stations of the sun: A history of the
ritual year in Britain (pp. 218-219). Oxford: Oxford University
Press.
4Ibid.
5Hutton,
R. (1996). Beltane. In The stations of the sun: A history of the
ritual year in Britain (pp. 218-219). Oxford: Oxford University
Press.
6Ibid.
7McColman,
C. (2002). Chapter 13 - The Wheel of the Year. In The complete
idiot's guide to paganism. Indianapolis, IN: Alpha.
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