Candlemas is a holiday that has pagan roots and is celebrated on February 2nd. It is also known as Imbolc, which is an ancient Celtic festival. This holiday marks the midpoint between the winter solstice and the spring equinox and is a time to welcome the coming of spring. In pagan traditions, Candlemas was a time to honor the goddess Brigid, who was associated with fire, healing, and spring. It was believed that on this day, she would bring about the end of winter and the beginning of spring. People would light candles to symbolize the returning light and warmth.
The American celebration of Groundhog Day was begun by the Pennsylvania Dutch (a group of German descent), which is one of the reasons why Punxsutawney Phil is the most famous weather prognosticator in North America. Early European versions of Groundhog Day featured badgers and bears instead of groundhogs, and it’s uncertain just where this part of the tradition comes from, though it may have something to do with animals waking up from hibernation.
Early European versions of Groundhog Day featured badgers and bears instead of groundhogs, and it s uncertain just where this part of the tradition comes from, though it may have something to do with animals waking up from hibernation. Candlemas adopted by the Roman Catholic Church in the seventh century is not a Christianized version of Imbolc because the earliest celebrations of Candlemas date back to fourth century Greece, and Imbolc wasn t celebrated in Greece or Rome.
People would light candles to symbolize the returning light and warmth. Candlemas is also associated with purification and cleansing. It was believed that by lighting candles and performing rituals, one could purify themselves and their homes, getting rid of any negative energy or spirits that may have accumulated during the winter months.
The Origins of Candlemas
While there are many longstanding Pagan holidays observed in the beginning of February, the Christian holiday of Candlemas grew out of a specific Roman Pagan observance. February was an important festival month on the Roman calendar and thus began with a purification ceremony known as Juno Februa, Juno the Purifier. The most prominent of the Roman matriarchal deities, Juno is essentially the goddess of essence itself. She is thought of as a moon goddess, since her worship originally revolved around the lunar cycle, but this only partially explains her. She is the state of Being, illustrated by the waxing white moon appearing out of the black void. The Romans saw not only plants, animals, and inanimate objects such as rocks or mountains as having spirit, but core truths or principles as well. Thus the month of vital ceremonies required not simply purification practices, but the calling up of the essence of purification herself. Some say Juno Februa occurred at the second full moon following the winter solstice before Rome adopted a solar calendar, but by the start of the common era the date of the festival was fixed at forty days past the (also static) December 25th date of the winter soltice festivities. Under Christian rule, Juno Februa became a celebration of the purification of the Virgin Mary following the birth of Jesus. The mass was celebrated with a procession involving a great many candles like the earlier Roman holiday. Mary took on not only the ritual date and its association with purification, but Juno’s white lily. The lily became a symbol of Mary’s renewed purity. The goddess Juno, though like Mary also a mother, needed no such purification because the idea of pollution in childbirth was foreign to her cult. She came to bestow purification, not to partake of it, and would give birth a full month later to her own son, the god Mars. The birth of Mars was also a virgin birth: Juno conceived him through the fragrance of the white lily, the white lily being a form of Juno herself. In other words, Juno impregnated herself and her white lily symbolizes self generation.
Detail from restored statue of Juno. 2nd century. Photo by Marie-Lan Nguyen.
Some attribute the instigation of Candlemas to Pope Gelasius I in the fifth century, but it appears that he was railing against the climactic February festival of Lupercalia, which eventually became St. Valentine’s day. Gelasius may have been successful at driving Lupercalia underground, where it began its own long transformation, but people continued to openly celebrate the Juno rite. In 684 Pope Sergius I officially instituted the mass of the Purification of the Virgin Mary at February 2nd on the church calendar. From the start many theologians protested the event, arguing that Mary would have needed no purification since she was impregnated not through sexual intercourse but by the Holy Spirit. Within the logic of Christianity they were right, but as time wore on the church had conflicts at Candlemas not only with remnants of the Roman pagan cult but with propitiation to weather deities and and fire goddesses elsewhere. The tension between theological purists and synergistic forces was eventually satisfied by fixing the time of the presentation of Jesus at the temple, which is referenced in scripture, at forty days following his birth, or February 2nd. The focus on Mary on this day remained popular with the masses, however, so the celebration of the purification of the Virgin, while declining in emphasis, never totally went away. Today among witches and many other Pagans February 2nd is a time for vows and initiations. There are many reasons for this having to do with Celtic and Germanic beliefs, but the Roman observation of Juno Februa also fits nicely with this understanding of the holy day. During this time of commitment intentions need to be unassailable, informed by the essence of purity Herself. Sources Durdin-Robertson, Lawrence. The Year of the Goddess: A Perpetual Calender of Festivals. Wellborough, UK: Aquarian Press, 1990. Hazlitt, William Carew and John Brand. Faiths and folklore of the British Isles. New York: Charles Scribner’s Sons, 1905. http://books.google.com/books/about/Faiths_and_folklore_of_the_British_Isles.html?id=JDXYAAAAMAAJ Monaghan, Patricia. The Book of Goddesses and Heroines. St. Paul, MN: Llewellyn, 1990. Perowne, Stewart. Roman Mythology. London: Paul Hamlin, 1969. Walsh, William Shepard. Curiosities of Popular Customs and of Rites, Ceremonies, Observances. 1898. Detroit: Gale Research Company. 1966 Reprint. http://books.google.com/books?id=VKwYAAAAIAAJ&dq=Candlemas+Pope+Innocent+XII&source=gbs_navlinks_s Walker, Barbara G. The Woman’s Dictionary of Symbols and Sacred Objects. San Francisco: Harper and Row, 1988.
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Other pagans aim their rituals towards the cycles of the season. Some people do house cleaning rituals as a part of getting ready for spring. Other families find a pile of snow, gather some musical instruments, and chant to drive away the winter. An example of one such chant is:
In Christian traditions, Candlemas is called the Presentation of Jesus at the Temple and is connected to the purification of the Virgin Mary, forty days after giving birth. On this day, candles are blessed in churches and lit to symbolize Jesus as the light of the world. Today, Candlemas is still celebrated by various cultures and religious groups, although the pagan origins may not be widely known or acknowledged. It is often a time to focus on light, hope, and new beginnings as winter slowly gives way to spring. People may light candles, perform rituals, or simply spend time in nature, appreciating the changing season. While the pagan roots of Candlemas may be different from the Christian interpretation, both traditions recognize the significance of light and its ability to bring warmth, healing, and hope during the darkest days of winter..
Reviews for "A Feast of Light: Exploring the Candlelit Traditions of Candlemas"
1. John - 1/5 - "I was really disappointed with the Candlemas pagan holiday. It felt like a complete waste of time and lacked any meaningful content. The ceremony was confusing, and I couldn't understand the significance of the rituals being performed. The whole experience left me feeling uneasy and like I had wasted my money. I wouldn't recommend it to anyone looking for a meaningful spiritual experience."
2. Mary - 2/5 - "I attended the Candlemas pagan holiday out of sheer curiosity, but unfortunately, it didn't live up to my expectations. The event felt disorganized and lacked coherence. The rituals seemed random and disconnected, making it difficult to engage with the ceremony. I do appreciate the effort put into preserving pagan traditions, but this event fell short of delivering a fulfilling experience."
3. Robert - 1/5 - "Attending the Candlemas pagan holiday was a complete mistake. It felt like a bizarre and outdated gathering that didn't resonate with me at all. The chanting and dancing felt forced, and the entire atmosphere was rather eerie. I didn't feel a connection to the pagan beliefs and found the whole experience to be quite unsettling. I would not recommend this holiday to anyone seeking a positive and enriching spiritual experience."
4. Sarah - 2/5 - "I attended the Candlemas pagan holiday out of curiosity, but I left feeling underwhelmed. The event lacked structure and failed to provide any clear explanation of the rituals being performed. It seemed like a mishmash of various pagan practices without a coherent message or purpose. While I appreciate the effort to celebrate ancient customs, this holiday fell short in delivering a meaningful experience."