Pagan holidays in February are connected to the changing seasons and the celebration of nature. One such holiday is Imbolc, which marks the beginning of spring. It is usually celebrated on February 1st or 2nd. During this holiday, pagans honor the goddess Brigid, who represents healing, creativity, and fertility. Imbolc is a time to welcome the return of longer days and prepare for the rebirth of nature. Another significant pagan holiday in February is Lupercalia, which was celebrated in ancient Rome from February 13th to 15th.
The intent of the whipping wasn’t punitive, and women only pretend to run away from lashes that were believed to enhance their fertility. It may be that the lashes symbolized penetration. After 276 BCE, women were actually encouraged to expose their flesh, too. However, eventually, the men were apparently covering their genitals with loincloths for relative modesty by the time of Christ.
Following the animal sacrifice, Luperci touched the heads of two young male nobles with the blood-coated knives they d used, after which wool dipped in milk would be rubbed on. Even Gelasius doesn t seem to have known much about him, referring to him as one of those whose names are justly reverenced among men, but whose acts are known only to God.
Another significant pagan holiday in February is Lupercalia, which was celebrated in ancient Rome from February 13th to 15th. Lupercalia was a fertility festival dedicated to Lupercus, the god of shepherds. During this holiday, young men called Luperci would run through the streets, wearing only a goat skin, and whip women to promote fertility and purify the city.
Valentine’s Day: A watered-down pagan Lupercalia
There’s hardly a warmer or fuzzier holiday than Valentine’s Day each February 14. It was created in 496 by Pope Gelasius I, or maybe Felix III according to historian T.P. Wiseman. Among those who helped reshape it into a day of romance were Chaucer and Shakespeare, and after Hallmark introduced the first Valentine’s cards in 1913 it was on its way to becoming the celebration of hearts and flowers we know today. But it didn’t start that way.
When Gelasius — or Felix — marked February 14th as the Feast of St. Valentine, he was absorbing a long-standing Roman, and likely pre-Roman, pagan holiday previously celebrated on February 15: Lupercalia. Forget touchy-feely. Lupercalia was intense. Various sources describe the festivities and their meaning differently, but they all describe a wild festival compared to the rom-com holiday we ended up with.
Facial reconstruction of St. Valentine, based on putative remains. Image source: Cicero Moraes/Wikimedia
St. Valentine, uh…
But first of all, St. Valentine. There may or may not have ever been a St. Valentine. Even Gelasius doesn’t seem to have known much about him, referring to him as one of those “… whose names are justly reverenced among men, but whose acts are known only to God.” The story goes that he was a third-century priest who was beheaded by Rome’s Christian Emperor Claudius II for helping Christian Roman soldiers get married. That may or many not be true, but it’s believed that Claudius had two men named Valentine beheaded in the third century, both of them on February 14th. Somewhere in here was Valentine of Interamna, who may or may not have been the same person as beheaded St. Valentine of Rome. There was also a third Valentine. Maybe.
Lupercal cave was somewhere in Palatine Hill, Rome. Image source: Flickr user Roger W
Center of the action: Lupercal
Lupercalia’s “festivities” began in a cave called the Lupercal, which modern archeologists believe they found in 2007 on the north side of Palatine Hill in Rome. It was purported to be the shelter in which the twins of Roman mythology Romulus and Remus were suckled by a she-wolf (The Latin word is also slang for “prostitute,” by the way, so, hm again.) Fourth-century pagan commentator Servius asserted that the cave was also the location at which the god Mars impregnated the twins’ mortal mother, priestess Rhea Silvia.
That couple was said to have founded Rome, and that seems to be when the festival of Lupercalia started. The celebrations were conducted by the Sodales Luperci, a priestly college whose priests were known as Luperci. There were originally by two families, or gentes, within the college descended from the twins, the Quinctilii from Romulus, and the Fabii from Remus. Eventually, Julius Ceasar added the Julii— for “Julius?” — one of whom was Marc Antony.
Relief of a herdsman. Image source: Wikimedia Commons
Lupercalia was a bad day for goats. And puppies!
Lupercalia began with sacrifices of two goats and a puppy. Not an adult dog — it had to be a puppy. Why? It may have been a tribute to the she-wolf. However, Plutarch, speculating much later, suggested the tradition might have been handed down from the Greeks, who were apparently very fond of slaughtering adorable young dogs. They did it so often they even had a word for it, periskulakismoi, which is said to mean “purification by puppy.”
As for the goats, sacrifice was just for openers. Romans stripped the flesh off of their carcasses and cut the material into furry thongs. (More on them in a moment.) They also spitted their entrails onto sticks to be eaten during the festival.
Also two rich boys
Following the animal sacrifice, Luperci touched the heads of two young male nobles with the blood-coated knives they’d used, after which wool dipped in milk would be rubbed on. Finally, with all that dripping down their faces, ears, and necks, the boys were expected to fake-laugh to conclude the ritual. It may have been about cleansing.
Camassei, circa 1635. Image source: Wikimedia Commons
Thongs for the disturbing images
The goat thongs were called februare. So, yes, these strips of hairy goat flesh are what the second month of the year is named for.
In any event, what happened next is that the Luperci, and perhaps other upper-class men, stripped naked, were oiled and went running through Rome, whipping women with their thongs. (Plutarch suggested their nakedness was for speed.) There was, of course, plenty of alcohol involved for celebrants and spectators.
The intent of the whipping wasn’t punitive, and women only pretend to run away from lashes that were believed to enhance their fertility. It may be that the lashes symbolized penetration. After 276 BCE, women were actually encouraged to expose their flesh, too. However, eventually, the men were apparently covering their genitals with loincloths for relative modesty by the time of Christ.
An interesting historical side note. Julius Caesar was offered the throne when Marc Antony placed a wreath on his head as the future emperor watched the Lupercalia festivities. It may be time to rework your mental image of that as being short at least one toga. Antony, as a Juliiian, would have been oiled and stark naked when he approached Caesar with the crown.
The wins and the she-wolf, circa 269-266 BC
And then there’s Lupercus
While the day of Lupercalia involved sharing tales of the Roman Faunus — who bestowed fruitfulness on “field and flocks” — the day was named for Lupercus. According to the Encyclopedia Mythica, Lupercus was an ancient Italian god who was both protector of their sheep from wolves, and a provider of fertility. The Latin root of the name is lupus, or wolf.
Getting it out of your system
Considering that the Romans’ new year began in March, it’s likely that at least one aspect of Lupercalia was a cleansing of the spirit to start fresh at the new year. The sacrifices and bloody young men seem to fit with this idea, as might the wanton drunkenness and general debauchery of the festival. (There’s said to be some overlap between Faunus and Pan.)
Modern Lupercalia, pagan-style
For today’s self-proclaimed pagans, Valentine’s Day still contains themes from Lupercalia, regardless of the degree to which the wilder aspects have been tamed. Paganhumanismcanada considers it, “A sacred and religious celebration of human sexuality and passion, many of the elements and themes have been retained: valentine’s cards [versus februare], red heart shapes, single people going home with partners, married women wanting children, lust, sex, fertility.” While there appears to be no universal way to commemorate this day of the wolf, some have devised their own symbolic rituals.
All of which brings us back to Valentine’s Day
Of course, depending on who you ask, Valentine’s Day can be every bit as unpleasant as Lupercalia sounds: It’s the time of year for an involuntary inventory of one’s love life. Singles and those with unhappy connexions can instead celebrate Anti-Valentine’s Day. For those whose long-term relationship has settled more into a partnership, it’s likely to be met with a household decision to save the candy/flowers/gift money for something more practical.
On the other hand, if for you relationships merit nurturing and romance a refresher, try and put Lupercalia out of mind and seize the day to sweetly make your case, pagan or otherwise.
Symbols: candles, cauldron, chalice, cow, sheep, swan
Despite the Christianization of Europe, some pagan traditions and beliefs have persisted into modern times. One example is Candlemas, celebrated on February 2nd, which has both Christian and pagan roots. It marks the presentation of Jesus at the temple but also represents the halfway point between the winter solstice and the spring equinox. In some pagan traditions, it is seen as a time to light candles and banish the darkness of winter. Overall, pagan holidays in February are a reminder of our connection to nature and the changing seasons. They celebrate new beginnings, fertility, and the hope of warmer days ahead. These ancient traditions continue to be observed by many people who embrace pagan or earth-centered beliefs..
Reviews for "Discovering the Spiritual Significance of Candlemas: Pagan Influences in February"
1. Jane - 1/5 - I was really disappointed with "Pagan Holidays in February". First of all, the title is misleading as there is no specific focus on pagan holidays. Secondly, the content was extremely uninteresting and poorly written. The author seemed to lack knowledge and understanding of paganism, which made the book feel superficial and inaccurate. Overall, it was a waste of time and I do not recommend it to anyone interested in pagan holidays.
2. Mark - 2/5 - "Pagan Holidays in February" failed to meet my expectations. While I was intrigued by the topic, the execution fell flat. The book lacked depth and was too focused on surface-level information without delving into the significance and rituals associated with pagan holidays in February. Additionally, the writing style was dry and uninspiring, making it difficult to stay engaged. I was hoping for a more comprehensive and insightful exploration of the subject matter, but unfortunately, this book did not deliver.
3. Sarah - 2/5 - I found "Pagan Holidays in February" to be quite underwhelming. The book lacked clear organization and structure, making it difficult to follow. The author also seemed to jump from one topic to another without proper transitions, leaving me feeling disoriented. Furthermore, the content felt repetitive, with similar information being repeated throughout the book. I was hoping for a more informative and cohesive read, but unfortunately, this book did not meet my expectations. I would not recommend it to others looking for a comprehensive exploration of pagan holidays in February.