Candlemas / Purification /Presentation / Our Lady of Candelaria

Candlemas / Purification /Presentation / Our Lady of Candelaria

Jewish women went through a purification ceremony 40 days after the birth of a male child (80 days after the birth of a female child) and brought a lamb to the temple to be sacrificed. According to Mosaic law, Mary and Joseph would also have brought their first-born son to the temple forty days after his birth to offer him to God, like all first-born sons, along with a pair of turtledoves.

The Presentation was originally celebrated in Jerusalem on November 21st but once Christ’s birth was fixed on December 25th (near the winter solstice), the Presentation and Purification rituals would fall forty days later, in early February when torches were carried around the fields.

First celebrated on February 14th, in 350 at Jerusalem, when it would have coincided with the Roman festival of Lupercalia, it was later moved up to February 2nd. Pope Sergius declared it should be celebrated with processions and candles, to commemorate Simeon’s description of the child Jesus as a light to lighten the Gentiles. Candles blessed on this day were used as a protection from evil.

This is the ostensible reason given for the Catholic custom of bringing candles to church to be blessed by the priest on February 2nd, thus the name Candle-Mass. The candles are then taken home where they serve as talismans and protections from all sorts of disasters, much like Brigid’s crosses. In Hungary, according to Dorothy Spicer, February 2nd is called Blessing of the Candle of the Happy Woman. In Poland, it is called Mother of God who Saves Us From Thunder.

Actually this festival has long been associated with fire. Spicer writes that in ancient Armenia, this was the date of Cvarntarach, a pagan spring festival in honor of Mihr, the God of fire. Originally, fires were built in his honor in open places and a lantern was lit which burned in the temple throughout the year. When Armenia became Christian, the fires were built in church courtyards instead. People danced about the flames, jumped over them and carried home embers to kindle their own fires from the sacred flames.

The motif of fire also shows up in candle processions honoring St Agatha (Feb 5) and the legends of St Brigid (Feb 1). The fire represents the spark of new life, like the seeds blessed in northern Europe on St Blaise’s Day (Feb 3) and carried home to “kindle” the existing seed.

The English have many rhymes which prognosticate about future weather based on the weather on Candlemas Day:

If Candlemas Day bring snow and rain
Winter is gone and won’t come again
If Candlemas Day be clear and bright
Winter will have another flight.

These are all similar to the American custom of predicting the weather on Groundhog’s Day, in that you don’t want the groundhog to see his shadow. In Germany, they say that the shepherd would rather see the wolf enter his stable than the sun on Candlemas Day.

The ancient Armenians used the wind to predict the weather for the coming year by watching the smoke drifting up from the bonfires lit in honor of Mihr. The Scots also observed the wind on Candlemas as recorded in this rhyme:

If this night’s wind blow south
It betokeneth warmth and growth;
If west, much milk and fish in the sea;
If north, much cold and snow there will be;
If east, the trees will bear much fruit;
If north-east, flee it, man, woman and brute.

This was also a holiday for Millers when windmills stand idle. In Crete it is said that they won’t turn even if the miller tries to start them.
Blackburn, Bonnie and Leofranc Holford-Strevens, Oxford Companion to the Year, Oxford University Press 1999 Kightly, Charles, The Perpetual Almanack of Folklore, Thames and Hudson 1987
Spicer, Dorothy Gladys, The Book of Festivals, The Woman’s Press 1937, GrannyMoon’s Morning Feast